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THE 


SACRED  BOOKS  OF  THE  EAST 


[II] 


Hontron 
HENRY     FROWDE 


OXFORD     UNIVERSITY     PRESS     WAREHOUSE 
7    PATERNOSTER   ROW 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND     EDITED    BY 


F.   MAX    MtJLLER 


VOL.    XI 


AT     THE     CLARENDON     PRESS 

i88i 

[All  rights  reserved '\ 


c 


'BUDDHIST   SOTTAS'/ 


TRANSLATED    FROM    PALI 


BY 


T.   W.    RHYS     DAVIDS 


1.  THE    MAHA-PARINIBBANA   SUTTANTA 

2.  THE    DHAMMA-A'AKKA-PPAVATTANA   SUTTA 

3.  THE   TEVIGGA   SUTTANTA 

4.  THE   AKANKHEYYA   SUTTA 

5.  THE   i^ETOKHILA   SUTTA 

6.  THE   MAHA-SUDASSANA   SUTTANTA 

7.  THE    SABBASAVA   SUTTA 


AT     THE     CLARENDON     PRESS 
i88i 

[All  rights  reserved] 


CONTENTS. 


General  Introduction  to  the  Buddhist  Suttas 

1.  The  Book  of  the  Great  Decease  (Maha-parinibbana 

Suttanta) .... 
Introduction  .... 
Translation         .... 

2.  The   Foundation  of  the    Kingdom   of  Righteousness 

(Dhamma-a'akka-ppavattana  Sutta)     . 
Introduction       ....... 

Translation         ....... 

3.  On  Knowledge  of  the  Vedas  (Tevigga  Suttanta) 

Introduction 

Translation        ....... 

(The  Silas,  pp.  189-200.) 

4.  If  he  should  desire  (Akankheyya  Sutta)  . 

Introduction       .... 
Translation         .... 

5.  Barrenness  and  Bondage  (^etokhila  Sutta) 

Introduction       .... 
Translation         .... 

6.  Legend  of  the  Great  King  of  Glory  (Maha-Sudas 

SANA  Suttanta) 
Introduction       .... 

(Maha-Sudassana  G^ataka,  pp.  238-241 
Translation        .... 

7.  All  the  Asavas  (Sabbasava  Sutta) 

Introduction       .... 
Translation        .... 

Index        ...... 


FACE 

ix 

xxix 

xxxi 

I 

137 
139 
146 

157 
159 
167 

205 
207 
210 

219 
221 
223 

235 
237 

247 
291 

293 
296 

309 


Transliteration    of    Oriental    Alphabets    adopted    for    the 

Translations  of  the  Sacred  Books  of  the  East  .         .317 


GENERAL    INTRODUCTION 


TO    THE 


BUDDHIST    SUTTAS. 


On  being  asked  to  contribute  a  volume  of  translations 
from  the  Pali  Suttas  to  the  important  series  of  which  this 
work  forms  a  part,  "the  contributor  has  to  face  the  difficulty 
of  choosing  from  the  stores  of  a  nearly  unknown  literature — 
a  difficulty  arising  from  the  embarrassment,  not  of  poverty, 
but  of  wealth,  I  have  endeavoured  to  make  such  a  choice 
as  would  enable  me  to  bring  together  into  one  volume  a 
collection  of  texts  which  should  be  as  complete  a  sample  as 
one  volume  could  afford  of  what  the  Buddhist  scriptures, 
on  the  whole,  contain.  With  this  object  in  view  I  have  re- 
frained from  confining  myself  to  the  most  interesting  books 
— those,  namely,  which  deal  with  the  Noble  Eightfold  Path, 
the  most  essential,  the  most  original,  and  the  most  attractive 
part  of  Gotama's  teaching ;  and  I  have  chosen  accordingly, 
besides  the  Sutta  of  the  Foundation  of  the  Kingdom  of 
Righteousness  (the  Dhamma  - /^akka- ppavattana- 
Sutt  a),  which  treats  of  the  Noble  Path,  six  others  which 
treat  of  other  sides  of  the  Buddhist  system  ;  less  interesting 
perhaps  in  their  subject  matter,  but  of  no  less  historical 
value. 

These  are — 

1.  The  Book  of  the  Great  Decease  (the  Maha- 
parinibbana-Suttanta),  which  is  the  Buddhist  repre- 
sentative of  what,  among  the  Christians,  is  called  a  Gospel. 

2.  The  Foundation  of  the  Kingdom  of  Righte- 
ousness (the  Dhamma-^akka-ppavattana-Sutta), 
containing  the  Four  Noble  Truths,  and  the  Noble  Eight- 
fold Path  which  ends  in  Arahatship. 


THE    BUDDHIST    SOTTAS. 


3.  The  Discussion  on  Knowledge  of  the  Three 
Vedas(theTevi^^a-Suttanta),  which  is  a  controversial 
dialogue  on  the  right  method  of  attaining  to  a  state  of 
union  with  Brahma. 

4.  The  Sutta  entitled  '  If  he  should  desire — '  (Akan- 
kheyya-Sutta),  which  shows  in  the  course  of  a  very 
beautiful  argument  some  curious  sides  of  early  Buddhist 
mysticism  and  of  curiously  unjustified  belief. 

5.  The  Treatise  on  Barrenness  and  Bondage 
(the  iiTetokhila-Sutta),  which  treats  of  the  Buddhist 
Order  of  Mendicants,  from  the  moral,  as  distinguished  from 
the  disciplinary,  point  of  view. 

6.  The  Legend  of  the  Great  King  of  Glory  (the 
Maha-sudassana-Suttanta),  which  is  an  example  of 
the  way  in  which  previously  existing  legends  were  dealt 
with  by  the  early  Buddhists. 

7.  The  Sutta  entitled  'AH  the  Asavas'  (the  Sabba- 
sava-Sutta),  which  explains  the  signification  of  a  con- 
stantly recurring  technical  term,  and  lays  down  the  essen- 
tial principles  of  Buddhist  Agnosticism. 

The  DiscipHne  of  the  Buddhist  Mendicants,  the  Rules 
of  their  Order — probably  the  most  influential,  as  it  is  the 
oldest,  in  the  world — will  be  fully  described,  down  to  its 
minutest  details,  in  the  translation  of  the  Vinaya  Pi/aka, 
which  will  appropriately  form  a  subsequent  part  of  this 
Series  of  Translations  of  the  Sacred  Books  of  the  East. 
There  was  therefore  no  need  to  include  any  Sutta  on  this 
subject  in  the  present  volume  :  but  of  the  rest  of  the  matters 
discussed  in  the  Buddhist  Sacred  Books  —  of  Buddhist  le- 
gend, gospel,  controversial  theology,  and  ethics — the  works 
selected  will  I  trust  give  a  correct  and  adequate,  if  necessa- 
rily a  somewhat  fragmentary,  idea. 


The  age  of  these  writings  can  be  fixed,  without  much 
uncertainty,  at  about  the  latter  end  of  the  fourth  or  the 
beginning  of  the  third  century  before  the  commencement 
of  the  Christian  era.  This  is  the  only  hypothesis  which 
seems,  at  present,  to  account  for  the  facts  known  about 
them.     It  should  not  however  be  looked  upon  as  anything 


GENERAL    INTRODUCTION.  XI 

more  than  a  good  working  hypothesis  to  be  accepted  until 
all  the  texts  of  the  Buddhist  Pali  Sottas  shall  have  been 
properly  edited.  For  it  depends  only  on  the  fact  that  one 
of  the  texts  now  translated  contains  several  statements^ 
and  one  very  significant  silence,  which  afford  ground  for 
chronological  argument.  That  argument  amounts  only  to 
probability,  not  to  certainty;  and  it  might  scarcely  be  worth 
while  to  put  it  forward  were  it  not  that  the  course  of  the 
enquiry  will  be  found  to  raise  several  questions  of  very 
considerable  interest. 

The  significant  silence  to  which  I  refer  occurs  in  the 
account  of  the  death  of  Gotama  at  the  end  of  the  Maha- 
parinibbana-Sutta^ ;  and  I  cannot  do  better  than  quote 
Dr.  Oldenberg's  remarks  upon  it  at  p.  xxvi  of  the  able 
Introduction  to  his  edition  of  the  text  of  the  Maha-vagga. 

'  The  Tradition  regarding  the  Councils  takes  up  the 
thread  of  the  story  where  the  accounts  of  the  life  and  work 
of  Buddha,  given  in  the  Sutta  Pi/aka,  end.  After  the  death 
of  the  Master  —  so  it  is  related  in  the  iTulla-vagga — Su- 
bhadda,  the  last  disciple  converted  by  Buddha  shortly 
before  his  death  ^,  proclaimed  views  which  threatened  the 
dissolution  of  the  community. 

' "  Do  not  grieve,  do  not  lament,"  he  is  said  to  have  said 
to  the  believers.  "  It  is  well  that  we  have  been  relieved  of 
the  Great  Master's  presence.  We  were  oppressed  by  him 
when  he  said,  '  This  is  permitted  to  you,  this  is  not  per- 
mitted.' In  future  we  can  do  as  we  likcj  and  not  do  as  we 
do  not  like." 

'In  opposition  to  Subhadda,  —  the  tradition  goes  on  to 
relate, — there  came  forward  one  of  the  most  distinguished 
and  oldest  of  Buddha's  disciples,  the  great  Kassapa,  who 
proposed  that  five  hundred  of  the  most  eminent  members 
of  the  community  should  assemble  at  Ra^agaha,  the  royal 
residence  of  the  ruler  of  Magadha,  in  order  to  collect  the 
Master's  precepts  in  an  authentic  form.  It  has  already 
been  said  above,  how,  during  the  seven  months'  sitting  of 

'  Translated  below,  pp.  112-135. 

2  This  is  a  mistake.  The  Subhadda  referred  to  is  quite  a  different  person 
from  the  last  convert.     See  my  note  below,  p.  127. 


xii  THE    BUDDHIST    SUTTAS. 


the  assembly,  Kassapa  as  president  fixed  the  Vinaya  with 
the  assistance  of  Upah,  and  the  Dhamma  with  the  assist- 
ance of  Ananda. 

'  This  is  the  story  as  it  has  come  down  to  us.  What  we 
have  here  before  us  is  not  history,  but  pure  invention  ;  and, 
moreover,  an  invention  of  no  very  recent  date.  Apart  from 
internal  reasons  that  might  be  adduced  to  support  this,  we 
are  able  to  prove  it  by  comparing  another  text  which 
is  older  than  this  story,  and  the  author  of  which 
cannot  yet  have  known  it.  I  allude  to  the  highly 
important  Sutta,  which  gives  an  account  of  the  death  of 
Buddha,  and  the  Pali  text  of  which  has  recently  been 
printed  by  Professor  Childers.  This  Sutta  gives  ^  the 
story  —  in  long  passages  word  for  word  the  same  as  in 
the  iTulla-vagga  —  of  the  irreverent  conduct  of  Subhadda, 
which  Kassapa  opposes  by  briefly  pointing  to  the  true  con- 
solation that  should  support  the  disciples  in  their  separation 
from  the  Master.  Then  follows  the  account  of  the  burning 
of  Buddha's  corpse,  of  the  distribution  of  his  relics  among 
the  various  princes  and  cities,  and  of  the  festivals  which 
were  instituted  in  honour  of  these  relics.  Everything  that 
the  legend  of  the  First  Council  alleges  as  a  motive  for,  and 
as  the  background  to,  the  story  about  Kassapa's  proposal 
for  holding  the  Council,  is  found  here  altogether,  except 
that  there  is  no  allusion  to  the  proposal  itself,  or 
to  the  Council.  We  hear  of  those  speeches  of  Subhadda, 
which,  according  to  the  later  tradition,  led  Kassapa  to  make 
his  proposal,  but  we  do  not  hear  anything  of  the  proposal 
itself.  We  hear  of  the  great  assembly  that  meets  for  the 
distribution  of  Buddha^s  relics,  in  which  —  according  to  the 
later  tradition  —  Kassapa's  proposal  was  agreed  to,  but  we 
do  not  hear  anything  of  these  transactions.  It  may  be 
added  that  we  hear  in  this  same  Sutta '^  of  the  precepts 
which  Buddha  delivered  to  his  followers  shortly  before  his 
death,  concerning  doubts  and  differences  of  opinion  that 
might  arise,  among  the  members  of  the  community,  with 
regard  to  the  Dhamma  and  the  Vinaya,  and  with  regard  to 

1  Pages  67,  68  in  the  edition  of  Childers. 
*  Pages  39,  60,  61,  ibid. 


GENERAL    INTRODUCTION,  Xlll 

the  treatment  of  such  cases  when  he  should  no  longer  be 
with  them.  If  anywhere,  we  should  certainly  have  ex- 
pected to  find  here  some  allusion  to  the  great  authentic 
depositions  of  Dhamma  and  Vinaya  after  Buddha's  death, 
which,  according  to  the  general  belief  of  Buddhists,  esta- 
blished a  firm  standard  according  to  which  differences  could 
be  judged  and  have  been  judged  through  many  centuries. 
There  is  not  the  slightest  trace  of  any  such  allusion  to  the 
Council.  This  silence  is  as  valuable  as  the  most  direct 
testimony.  It  shows  that  the  author  of  the  Maha- 
parinibbana-Sutta  did  not  know  anything  of  the 
First  Council.' 

The  only  objection  which  it  seems  to  me  possible  to 
raise  against  this  argument  is  that  the  conclusion  is  worded 
somewhat  too  absolutely ;  and  that  it  is  rather  a  begging  of 
the  question  to  state,  in  the  very  first  words  referring  to  the 
Maha-parinibbana-Sutta;,  that  it  is  older  than  the  story  in 
the  ^ulla-vagga,  and  that  its  author  could  not  have  known 
that  work.  But  no  one  will  venture  to  dispute  the  accuracy 
of  Dr.  Oldenberg-'s  representation  of  the  facts  on  which  he 
bases  his  conclusion ;  and  the  conclusion  that  he  draws  is, 
at  least,  the  easiest  and  readiest  way  of  explaining  the  very 
real  discrepancy  that  he  has  pointed  out.  We  shall  be 
quite  safe  if  we  only  say  that  we  have  certain  facts  which 
lend  strong  probability  to  the  hypothesis  that  the  author 
of  the  Maha-parinibbana-Sutta  did  not  know  that  account 
of  the  First  Council  which  we  find  in  the  iTulla-vagga. 

We  do  not  know  for  certain  the  time  at  which  that  part 
of  the  TTulla-vagga,  in  which  that  account  occurs,  was  com- 
posed. I  think  it  quite  possible  that  it  was  as  late  as  the 
Council  of  Patna  (B.C.  250),  though  Dr.  Oldenberg  places 
it  somewhat  earlier^.  But  even  if  we  put  the  conclusion  of 
the  A^ulla-vagga  as  late  as  the  year  I  have  mentioned,  it 
is  still  in  the  highest  degree  improbable  that  the  Mahi- 
parinibbana  -  Sutta,  supposing  it  to  be  an  older  work,  can 
have  been  composed  very  much  later  than  the  fourth  century 
B.C. — a  provisional  date  sufficient  at  present  for  practical 
purposes. 

*  Maha-vagga,  p..xxxviii. 


XIV  THE    BUDDHIST    SUTTAS. 

This  conclusion,  however,  is  only  almost,  and  not  quite 
certain.  It  is  just  possible  that  the  author  of  the  Book  of 
the  Great  Decease  omitted  all  mention  of  the  First  Council 
at  Ra^agaha,  not  because  he  did  not  know  of  it,  but  because 
he  considered  it  unnecessary  to  mention  an  event  which 
had  no  bearing  on  the  subject  of  his  work.  He  was  de- 
scribing the  death  of  the  Buddha,  and  not  the  history  of 
the  Canon  or  of  the  Order. 

I  must  confess  however  that  I  only  mention  this  as  a 
possibility  from  a  desire  rather  to  understate  than  to  over- 
state my  case.  For,  firstly,  it  should  be  remembered  that 
the  writer  does  not  merely  omit  to  mention  an  occurrence 
subsequent  to  and  unconnected  with  the  Great  Decease. 
He  does  more :  he  gives  an  account  of  the  Subhadda  in- 
cident which  is  inconsistent  and  irreconcilable  with  the 
legend  or  narrative  of  the  Ra^agaha  Council  as  related  in 
the  iTulla-vagga.  Had  that  narrative,  as  we  now  have  it, 
been  received  in  his  time  among  the  Brethren,  he  would 
scarcely  have  done  this. 

And,  secondly,  he  does  not,  after  all,  close  his  book,  as  he 
might  well  have  done,  with  the  Great  Decease  itself.  It 
will  be  seen  from  the  translation  below  ^  that  there  was  a 
point  in  his  narrative,  the  exclamations  of  sorrow  at  the 
death  of  the  Buddha,  which  would  have  formed,  had  he 
desired  to  omit  all  unnecessary  details,  a  very  fitting  con- 
clusion to  his  narrative.  The  Book  of  the  Great  King  of 
Glory,  the  Maha-sudassana-Sutta,  closes  with  the  very  ex- 
clamation our  author  puts,  at  this  point,  into  the  mouth  of 
Sakka.  The  Mahd-parinibbana  was  then  over,  and  the 
Maha-parinibbana-Sutta  might  have  then  been  closed. 
But  he  goes  on  and  describes  in  detail  the  cremation,  the 
distribution  of  the  relics,  and  the  feasts  celebrated  in  their 
honour.  It  is  not  necessary  for  my  point  to  show  that  it 
was  in  the  least  degree  unnatural  to  do  so.  It  is  sufiicient 
to  be  able  to  point  out  that  the  author  having  done  so, — 
having  gone  on  to  the  arrival  of  Kassapa,  who  was  after- 
wards (in  the  iTulla-vagga)  said  to  have  held  the  Council ; 
having  mentioned  the  very  incident  which,  according  to  the 

'  See  below,  Chap.  VI,  §  21. 


GENERAL    INTRODUCTION.  XV 

other  narrative,  gave  rise  to  the  holding  of  the  Council  ; 
and  having  referred  to  events  which  took  place  after  the 
Council, — it  is  scarcely  a  tenable  argument  to  say  that  he, 
knowing  of  it,  did  not  refer,  even  incidentally  and  in  half  a 
sentence,  to  so  important  an  event,  simply  because  it  did  not 
come,  necessarily,  within  the  subject  of  his  work.  And  when 
we  find  that  in  other  works  on  the  death  of  the  Buddha, 
referred  to  below  ^,  the  account  of  the  Council  of  Ra^agaha 
has,  in  fact,  been  included  in  the  story,  it  is  difficult  to 
withhold  our  assent  to  the  very  great  probability  of  the 
hypothesis,  that  it  would  have  been  included  also  in  the 
Pali  Book  of  the  Great  Decease  had  the  belief  in  the  tradi- 
tion of  the  Council  been  commonly  held  at  the  time  when 
that  book  was  put  into  its  present  shape.  At  the  same 
time  we  must  hold  ourselves  quite  prepared  to  learn  that 
some  other  explanation  may  turn  out  to  be  possible.  The 
argument,  if  it  applied  to  writers  of  the  nineteenth  century, 
would  be  conclusive.  But  we  know  too  little  about  the 
mode  in  which  the  Pali  Pi/akas  were  composed  to  presume 
at  present  to  be  quite  certain. 


The  Maha-parinibbana-Sutta  was  then  probably  com- 
posed before  the  account  of  the  First  Council  of  Ra^a- 
gaha  in  the  concluding  part  of  the  A'ulla-vagga.  It  was 
also  almost  certainly  composed  after  Pa/aliputta,  the 
modern  Patna,  had  become  the  capital  city  of  the  king- 
dom of  Magadha ;  after  the  worship  of  relics  had  become 
common  in  the  Buddhist  church ;  and  after  the  rise  of  a 
general  belief  in  the  iiTakkavatti  theory,  in  the  ideal  of  a 
sacred  king,  a  supreme  overlord  in  India. 

The  first  of  these  last  three  arguments  depends  on  the 
prophecy  placed  in  Gotama's  mouth  as  to  the  future  great- 
ness of  Pa/aliputta  —  a  prophecy  found  in  the  Maha-vagga 
as  well  as  in  the  Maha-parinibbana-Sutta.  It  is  true  that 
the  guess  may  actually  have  been  made,  and  that  it  re- 
quired no  great  boldness  to  hazard  a  conjecture  so  vaguely 
expressed.     The  words  simply  are — 

'  And  among  famous  places  of  residence  and  haunts  of 

*  See  p.  xxxviii. 


XVI  THE    BUDDHIST    SUTTAS. 

busy  men,  this  will  becorpe  the  chief,  the  city  of  Pa^aliputta, 
a  centre  for  interchange  of  all  kinds  of  wares.  But  there 
will  happen  three  disasters  to  Pa/'aliputta,  one  of  fire,  and 
one  of  water,  and  one  of  dissension^.' 

But  it  is,  to  say  the  least,  improbable  that  the  conjecture 
would  have  been  recorded  until  after  the  event  had  proved 
it  to  be  accurate :  and  it  would  scarcely  be  too  hazardous 
to  maintain  that  the  tradition  of  the  guess  having  been 
made  would  not  have  arisen  at  all  until  after  the  event  had 
occurred. 

What  was  the  event  referred  to  may  also  be  questioned, 
as  the  words  quoted  do  not,  in  terms,  declare  that  the  city 
would  become  the  actual  capital.  But  we  know,  not  only 
from  Buddhist,  but  from  Greek  historians,  that  it  did,  and 
this  is  most  probably  the  origin  of  the  prophecy. 

Now  the  Malalahkaravatthu,  a  Pali  work  of  modern 
date,  but  following  very  closely  the  more  ancient  books, 
has  been  translated^  through  the  Burmese,  by  Bishop 
Bigandet ;  and  it  says, 

'  That  monarch  [Susundga],  not  unmindful  of  his  mother's 
origin,  re-established  the  city  of  Vesali,  and  fixed  in  it  the 
royal  residence.  From  that  time  Ra§-agaha  lost  her  rank  of 
royal  city,  which  she  never  afterwards  recovered.  He  died 
in  8i'  [that  is,  of  the  Buddhist  era  reckoned  from  the  Greai 
Decease]  ^  .  .  . 

Relying  on  similar  authority  Bishop  Bigandet  afterwards 
himself  says: 

'  King  Ka/asoka  left  Ra^agaha,  and  removed  the  seat  of 
his  empire  to  Palibothra  [the  Greek  name  for  Pa/aliputta], 
near  the  place  where  the  modern  city  of  Patna  stands  ^.^ 

^  See  below,  Chap. I,  §  28.  I  have  translated  Pu^abhedana???, 'a  centre 
for  the  interchange  of  all  kinds  of  wares,'  in  accordance  with  the  commentary, 
which  is  clearly  based  on  a  derivation  from  pu/a, '  a  bag  or  bundle.'  But  I  see 
that  Trenckner  in  his  Pali  Miscellany  renders  nanapu/abhedanaw  by  'sur- 
rounded by  a  number  of  dependent  towns.' 

At  the  end  the  text  has  '  from  fire  o  r  from  water  o  r  from  dissension ; '  on  which 
Buddhaghosa  says  that  or  stands  here  for  and;  and  the  comment  is  correct 
enough,  not  of  course  philologically,  but  exegetically.  But  in  either  case  the 
last  clause  is  of  very  little  importance  for  the  present  argument. 

^  Bigandet's  '  Legend  of  the  Burmese  Budha/  third  edition,  vol.  ii.  pp.  115, 
183.     I  have  altered  the  spelling  only  of  the  proper  names. 


GENERAL   INTRODUCTION.  XVll 

It  would  seem  therefore  that,  according  to  the  tradition 
followed  by  this  writer,  Susunaga  first  removed  the  capital 
to  Vesali,  and  his  successor  Ka/asoka,  who  died,  in  the 
opinion  of  the  writer  in  question^  in  ii8  after  the  Great 
Decease,  finally  fixed  it  at  Pa/aliputta. 

If  we  therefore  apply  this  date  to  the  prophecy  we  must 
come  to  the  conclusion  that  the  Book  of  the  Great  Decease 
was  put  into  its  present  form  at  least  loo  years  after  the 
Buddha's  death,  and  probably  a  little  more.  But  the 
authority  followed  by  Bishop  Bigandet  is  very  late  ;  and 
no  mention  of  these  occurrences  is  found  either  in  the 
Dipava/wsa  or  in  the  Mahavawsa.  I  think  indeed  that  the 
whole  account  of  these  two  kings,  as  at  present  accepted 
in  Ceylon  and  Birma,  is  open  to  grave  doubt'  (in  which 
connection  it  should  be  noticed  that  the  oldest  account 
of  the  Council  of  Vesali,  in  the  A'ulla-vagga,  Book  XII, 
makes  no  mention  of  Ka/asoka). 


We  have  next  to  consider  the  reference  to  the  relics  in 
the  concluding  sections  of  Chapter  VI  as  a  possible  basis  for 
chronological  argument.  These  sections  are  almost  certainly 
older  than  the  time  when  especial  sanctity  was  claimed  for 
Buddhist  dagabas  on  the  ground  that  they  contained  par- 
ticular relics  of  the  Blessed  One  (such  as  a  tooth,  or  the 
bowl,  or  the  neck  bone)  ;  for  if  such  special  relics  were 
accepted  as  objects  of  worship  when  the  Book  of  the  Great 
Decease  was  put  together,  they  would  naturally  have  been 
mentioned  in  the  course  of  Chapter  VI. 

It  is  even  almost  certain  that  when  the  sections  were  put 
into  their  present  form  no  Buddhist  dagaba  was  in  exist- 
ence except  at  the  eight  places  mentioned  in  them  ;  and 
the  words  are  quite  consistent  with  the  belief  that  those 
eight  had  themselves  then  ceased  to  have  any  very  wide- 
spread and  acknowledged  sanctity.  So  in  Chapter  V,  §  13, 
where  four  places  are  spoken  of  '  which  the  believing  man 
should  visit  with  feelings  of  reverence  and  of  awe,'  there  is 
no  mention  of  dagabas  at  all;  and  in  Chapter  V,  §  16,  it  is 

1  See  my  '  Ancient  Coins  and  Measures  of  Ceylon,'  p.  50. 

[II]  b 


Xviii  THE    BUDDHIST    SUTTAS. 


clearly  Implied  that  only  one  dagaba,  or  memorial  burial 
mound,  should  be  erected  in  honour  of  a  Tathagata,  just  as 
one  memorial  mound  should  be  erected  in  honour  of  a  king 
of  kings. 

When  we  recollect  that  in  the  first  and  second,  and 
perhaps  in  the  third  century  before  Christ,  dagabas  had 
already  been  erected  in  honour  of  the  Buddha  in  distant 
parts  of  the  continent  of  India,  and  had  rapidly  become 
famous  as  places  of  pilgrimage,  the  reasonable  conclusion 
to  be  drawn  from  these  passages  is  that  the  Book  of  the 
Great  Decease  is  older  than  them  all ;  or,  at  the  least,  that 
it  was  written  before  any  of  them  had  become  famous. 

On  the  other  hand,  there  is  evidently  an  exaggerated 
belief  as  to  the  respect  in  which  the  Buddha  was  held  by 
his  contemporaries  underlying  the  concluding  and  other 
sections  of  the  book.  It  is  probable  enough  that  Gotama 
was  held  in  deep  respect  by  the  simple  people  among 
whom  he  lived  and  moved  about  as  a  religious  teacher  and 
reformer.  It  may  well  be  that  the  inhabitants  of  the  village 
where  he  died  gave  him  a  sort  of  public  funeral.  But  that 
the  neighbouring  clans  should  have  vied  one  with  the  other 
for  the  possession  of  his  remains  is  quite  inconsistent  with 
the  position  that  he  can  reasonably  be  supposed  to  have 
held  among  them.  It  must  have  taken  some  time  for  this 
belief  to  spring  up,  and  be  received  without  question. 

In  a  similar  way  a  considerable  interval  must  have  elapsed 
before  the  beautiful  parable  in  the  last  section  of  Chapter  I 
could  have  given  rise  to  the  belief  in  the  miracle  (the  soli- 
tary miracle  ascribed  to  the  Buddha,  so  far  as  I  know,  in 
the  Sutta  Pi/aka)  recorded  in  the  previous  section. 


So  also  the  comparison  drawn  between  the  Buddha  and 
a  iiTakkavatti  Ra^a  or  King  of  Kings  in  Chapter  V,  §  37, 
and  Chapter  VI,  §  ^^,  can  scarcely  have  arisen  till  the  rise 
of  a  lord  paramount  in  the  valley  of  the  Ganges  had  fami- 
liarised the  people  with  the  idea  of  a  Universal  Monarch. 
Now  it  was  either  just  before  or  just  after  the  well-known 
Councils  at  Vesali,  of  which  mention  has  been  made  above, 
that  that  important  revolution  took  place  which  raised  a 


GENERAL    INTRODUCTION.  XIX 

low-caste  adventurer  to  be  the  first  A'akkavatti  Ra^a  ^.  To 
the  people  of  that  time  A"andragupta  seemed  to  be  lord 
of  the  world,  for  to  them  India  was  the  world — just  as 
European  writers  even  now  talk  complacently  of  '  the  world' 
while  ignoring  three-fourths  of  the  human  race, 

'  Is  it  surprising,'  as  I  have  asked  elsewhere,  '  that  this 
unity  of  power  in  one  man  made  a  deep  impression  upon 
them  ?  Is  it  surprising  that,  like  Romans  worshipping 
Augustus,  or  like  Greeks  adding  the  glow  of  the  sun-myth 
to  the  glory  of  Alexander,  the  Indians  should  have  formed 
an  ideal  of  their  ATakkavatti,  and  have  transferred  to  this 
new  ideal  many  of  the  dimly  sacred  and  half-understood 
traits  of  the  Vedic  heroes  ?  Is  it  surprising  that  the  Bud- 
dhists should  have  found  it  edifying  to  recognise  in  their 
hero  ''the  A'akkavatti  of  Righteousness;"  and  that  the 
story  of  the  Buddha  should  have  become  tinged  with  the 
colouring  of  these  ATakkavatti  myths?' 

In  point  of  fact  we  know  that  in  later  works  the  attraction 
of  this  poetic  ideal  led  to  the  almost  complete  disregard  of 
the  simpler  narrative  which  seemed  so  poor  and  meagre  in 
comparison  ;  and  M.  Senart  has  shown  how  large  a  pro- 
portion of  the  later  poem  called  the  Lalita  Vistara  is  inspired 
by  it.  When,  in  isolated  passages  of  the  Book  of  the  Great 
Decease,  we  find  the  earliest  germs  of  this  fruitful  train  of 
thought,  we  are  I  think  safe  in  concluding  that  it  assumed 
its  present  form  after  the  notorious  career  of  ^andragupta 
had  made  him  supreme  in  the  valley  of  the  Ganges. 

All  the  above  arguments  tend  in  one  direction  ;  namely, 
that  the  final  redaction  of  the  Book  of  the  Great  Decease 
must  be  assigned  to  the  latter  part  of  the  fourth  century 
before  Christ,  or  to  the  earlier  part  of  the  following  century. 
And  so  much  alike  are  it  and  all  the  other  Suttas  translated 
in  this  volume  in  their  form,  in  their  views  of  life,  and  in 

'  I  have  ventured  in  my  '  Ancient  Coins  and  Measures  of  Ceylon,'  p.  51,  to 
point  out  that  the  Councils  of  Vesali  were  verj'  possibly  held  just  at  the  time 
when  Nanda  was  defeated  by  ^andragupta.  Taranatha,  the  Tibetan  histo- 
rian, while  placing  the  Councils,  like  all  the  later  authorities,  under  an  As  oka 
(probably  A'andragupta),  says  (p.  41  of  Wassilief 's  German  translation)  that  the 
assembled  brethren  were  fed  by  Nanda. 

b2 


XX  THE    BUDDHIST    SUTTAS. 

the  religious  doctrines  they  lay  down,  that,  though  it  may 
be  possible  hereafter  to  show  that  some  are  a  little  older 
or  a  little  younger  than  the  others,  every  one  will  I  think 
admit  that  they  must  all  be  assigned  to  about  the  same 
period  of  time.  There  is  not  the  least  reason  to  believe 
that  either  of  them  is  older  than  the  Book  of  the  Great 
Decease;  and  the  argument  has  only  been  confined  to  it 
because  it  alone  deals  with  the  kind  of  subject  which  can 
give  foundation  to  chronological  conclusions.  When  the 
whole  of  the  literature  of  the  Pali  Pi/akas  has  been  fully 
explored,  we  may  perhaps  be  able  to  reach  a  more  definite 
conclusion. 

We  are  in  absolute  ignorance  as  to  the  actual  author 
of  any  of  the  texts  I  have  translated.  It  is  quite  evident 
that  they  are  not  the  work  of  Gotama  himself;  and  it  is 
difficult  to  believe  that  even  his  immediate  disciples  could 
have  spoken  of  him  in  the  exaggerated  terms  in  which 
occasionally  he  is  here  described.  On  the  other  hand,  the 
history  of  similar  religious  movements  teaches  us  how 
quickly  such  notions  spring  up  concerning  the  omniscience 
and  sinlessness  of  the  founder  of  the  movement;  and  it 
would  be  better  to  reserve  our  judgment  as  to  the  impos- 
sibility, on  this  account  alone,  of  those  Suttas  having  been 
composed  even  by  the  very  earliest  disciples. 


It  would  be  of  less  importance  who  composed  the  Suttas 
if  we  could  be  sure  that  they  gave  an  accurate  account  of 
the  teachings  of  the  great  thinker  and  reformer  whose  words 
they  purport  to  preserve.  But  though,  likealFother  writings 
of  a  similar  character,  they  are  doubtless  based  upon  tra- 
ditions older  than  the  time  of  their  authors  or  final  redactors, 
they  cannot  unfortunately  be  depended  upon  as  entirely 
authentic.  And  it  will  be  always  difficult,  even  when  the 
whole  of  the  Suttas  have  been  published,  to  attempt  to 
discriminate  between  the  original  doctrine  of  Gotama,  and 
the  later  accretions  to,  or  modifications  of  it. 

But  we  can  already  make  some  steps  towards  such  a 
discrimination,  without  much  fear   of  being  contradicted. 


GENERAL    INTRODUCTION.  XXI 

There  can  be  little  doubt  but  that  the  doctrines  of  the 
Four  Noble  Truths  and  of  the  Noble  Eightfold  Path,  the 
'  Foundation  of  the  Kingdom  of  Righteousness,'  were  not 
only  the  teaching  of  Gotama  himself,  but  were  the  central 
and  most  essential  part  of  it.  I  am  aware  that  no  method 
can  be  more  misleading,  or  more  uncritical,  than  first  to 
form  a  theory  regarding  the  personal  character  of  the  author 
of  a  new  religious  movement — as  some  later  critics  of  the 
Gospel  History  have  done  — and  then  to  adopt  those  pas- 
sages in  the  sacred  books  which  fit  in  with  that  character, 
and  to  reject  those  which  oppose  it.  We  cannot  begin  by 
postulating  that  Gotama  was  a  man  of  high  moral  earnest- 
ness, and  of  great  intellectual  acuteness ;  and  then  disregard 
all  the  passages  in  which  erroneous,  and  even  puerile,  opinions 
or  sayings  are  placed  in  his  mouth.  But  it  does  not  follow 
that  we  are  obliged  either  altogether  to  reject  the  evidence 
of  the  Buddhist  Scriptures  as  to  what  Gotama  did  actually 
teach,  or  altogether  to  accept  it. 

It  will  be  acknowledged  that  the  Suttas  have  preserved 
for  us  at  least  the  belief  of  the  earliest  Buddhists — the 
Buddhists  in  India — as  to  what  the  original  doctrines, 
taught  by  the  Buddha  himself,  had  been.  We  have  in  the 
Vinaya  Pi/aka  an  invaluable  and  indisputable  record  of 
the  mental  characteristics  and  capabilities  of  these  earliest 
followers  of  the  Buddhist  faith.  Sanskrit  scholars  are 
engaged  in  elucidating  the  history  of  the  beliefs  in  which 
Gotama  was  brought  up,  and  which  though  often  modified 
and  frequently  denied,  still  underlie,  throughout,  all  that  he 
is  represented  to  have  taught.  We  have  therefore  reliable 
evidence  of  the  system  out  of  which,  and  we  know  the 
system  into  which,  Gotama's  teaching  was  developed.  This 
being  so,  it  will  be  impossible  to  refrain,  in  despair,  from  the 
attempt  to  solve  one  of  the  most  interesting  problems  which 
the  history  of  the  Aryan  race  presents  to  us.  Scholars 
will  never  be  unanimously  agreed  on  all  points ;  but  they 
will  agree  in  ascribing  some  parts  of  the  early  Buddhist 
Dharma  or  doctrine  only  to  the  early  disciples;  and  after 
allowing  for  all  reasonable -doubts,  they  will  agree  in  ascribing 
other  parts  to  the  great  Teacher  himself.    I  venture  to  think 


Xxli  THE   BUDDHIST    SUTTAS. 


that  not  only  the  Four  Noble  Truths,  but  the  whole  of  the 
Seven  Jewels  of  the  Law,  may  already  be  placed,  with 
certainty,  in  the  latter  category \ 


The  form,  in  which  these  Suttas  have  been  preserv^ed, 
deserves  careful  attention.  Every  reader  will  be  struck  at 
once  with  the  constant  repetitions.  These  repetitions  are 
not  essential,  and  are  merely  designed  to  facilitate  the 
learning  of  the  Suttas  by  heart.  Writing  was  unknown  in 
the  age  of  the  Buddha,  and  probably  for  long  after  his 
time.  In  all  probability  indeed,  just  as  the  Indians 
learnt  from  the  Greeks,  not  the  art  of  coinage,  but  the 
custom  of  issuing  a  legally  authorised  coinage  ^ ;  so  it  was 
from  the  Greeks  that  they  acquired,  if  not  their  earliest 
alphabet,  at  least  the  knowledge  of  the  utility  of  writing. 
But  even  for  some  time  after  writing  was  generally  known, 
it  was  considered  a  desecration  to  make  use  of  it  for  the 
preservation  of  the  sacred  books.  This  feeling  naturally 
passed  away  much  sooner  among  the  adherents  of  the 
popular  religious  faith  of  Buddhism,  than  it  did  among  their 
conservative  opponents.  With  the  latter  it  is  by  no  means  ex- 
tinct even  now,  and  the  first  record  we  have  of  the  Buddhist 
Scriptures  being  reduced  into  writing  is  the  well-known 
passage  in  the  Dipavawsa,  which  speaks  of  their  being 
recorded  in  books  in  Ceylon  towards  the  beginning  of  the 
first  century  before  the  comm.encement  of  our  era.  And 
as  all  our  copies  of  the  Buddhist  Pi/akas  are,  at  present, 
derived  from  those  then  in  use  in  Ceylon,  we  are  practically 
concerned  only  with  those  thus  referred  to  in  the  Dipa- 
va;;zsa  ^. 

The  date  of  the  Dipavawsa  may  be  placed  approxi- 
mately in  the  fourth  century  of  our  era ;  but  its  author 
reproduces  the  continued  tradition  of  the  monasteries  in 

*  They  will  be  found  enumerated,  and  shortly  described,  in  a  note  below 
(pp.  62,  63).  I  am  glad  to  learn  that  my  friend  Dr.  Morris  is  preparing  a  full 
account  of  them,  drawn  from  various  parts  of  the  Sutta  Pi/aka,  for  his  forth- 
coming work  to  be  accordingly  entitled  '  The  Seven  Jewels  of  the  Law.' 

^  See  my  '  Ancient  Coins  and  Measures  of  Ceylon '  (Part  VI  of  Numismata 
Orientalia),  p.  13. 

^  Dipavamsa  XX,  vv.  20,  21,  quoted  in  the  Mahavawsa,  p.  207. 


GENERAL    INTRODUCTION.  XXIU 

which  he  dwelt,  and  he  is  more  probably  correct,  than 
not,  in  the  assertion  I  have  quoted.  It  would  follow  that 
the  Buddhist  Scriptures  were,  till  then,  handed  down  by- 
word of  mouth  only ;  and  no  one  who  is  acquainted  with 
the  wonderful  powers  of  memory  possessed  by  Indian 
priests,  who  can  devote  their  whole  lives  to  the  task  of 
acquiring  and  repeating  their  sacred  books  by  heart,  will 
doubt  for  a  moment  the  possibility  of  this  having  been 
the  case. 

Two  methods  were  adopted  in  India  to  aid  this  power 
of  memory.  One,  adopted  chiefly  by  the  grammarians, 
was  to  clothe  the  rules  to  be  remembered  in  very  short 
enigmatical  phrases  (called  siitras  or  threads),  which  taxed 
the  memory  but  little,  while  they  required  elaborate  com- 
mentaries to  render  them  intelligible.  The  other,  the 
method  adopted  in  the  Buddhist  writings  (both  Sutta  and 
Vinaya),  was,  firstly,  the  use  of  stock  phrases,  of  which 
the  commencement  once  given,  the  remainder  followed  as 
a  matter  of  course;  and  secondly,  the  habit  of  repeating 
whole  sentences,  or  even  paragraphs,  which  in  our  modern 
books  would  be  understood  or  inferred,  instead  of  being 
expressed. 

The  stock  phrases,  which  must  be  distinguished  from 
the  repetitions,  belong  certainly  to  a  very  early  period  of 
Buddhism,  and  many  of  them  recur  in  Sanskrit  as  well  as  in 
Pali  texts  ^.  One  result  of  these  numerous  repetitions  of 
phrases  and  paragraphs  is  that  the  preservation  of  the  text, 
when  once  established,  was  rendered  very  easy ;  and  that 
mistakes  in  the  MSS.  can  now  be  easily  rectified  when  they 
occur  in  such  repeated  passages.  To  edit  the  text  of  such 
portions  of  a  Pali  Sutta  is  therefore  a  comparatively  easy 
task ;  and  it  may  be  said  of  all  the  Suttas  here  translated, 
that  they  have  thus  acquired  a  valuable  protection  against 
that  danger  of  corruption  from  various  readings  which 
often  renders  uncertain  the  text  of  important  passages  of 
works  written  on  the  very  different  and  simpler  system 


1  Several  examples  of  such  passages  occur  in  the  present  volume  in  the 
Akankheyya-  and  Maha-sudassana-Sultas,  where  they  are  pointed  out  in  the 
notes. 


XXIV  THE    BUDDHIST    SUTTAS. 

to  which  we  are  accustomed.  On  the  other  hand,  however, 
the  catchwords  may  sometimes  have  given  rise  to  serious 
interpolations. 

It  is  open  to  much  doubt  whether,  in  the  numerous 
passages  where  such  stock  phrases  and  repetitions  occur, 
the  best  mode  of  translation  is  to  follow  word  for  word 
the  expressions  found  in  the  original  (but  only  inserted 
there  to  perform  a  service  no  longer  necessary),  or  to 
make  use  of  contractions,  the  fact  of  their  being  so  being 
duly  pointed  out,  either  in  notes,  or  by  some  typographical 
expedient.  Where,  for  instance,  a  long  paragraph  is  devoted 
to  what  an  elder  of  the  Buddhist  Order  of  Mendicants  should 
do,  or  be,  under  certain  given  circumstances,  and  the  whole 
paragraph  is  then  repeated  word  for  word,  of  an  ordinary 
member,  and  of  a  nun,  and  of  a  lay-disciple  (upasaka), 
or  of  a  religious  woman  (upasika)\  it  would  be  possible 
to  convey  the  whole  sense  intended,  by  translating  that 
an  elder  of  the  Order,  and  an  ordinary  member,  and  a 
nun,  and  a  lay-disciple  of  either  sex,  should  do,  or  be, 
such  and  such  things. 

But  every  case  of  repetition  is  not  so  simple  as  this ; 
such  curtailing  destroys  at  least  the  form  and  the  em- 
phasis of  the  originals ;  and  it  seemed  more  in  accordance 
with  the  rules  laid  down  in  the  prospectus  to  the  Series 
of  Translations  from  the  Sacred  Books  of  the  East,  of 
which  this  volume  forms  a  part,  to  adhere  in  all  cases 
strictly  to  the  text.  With  the  exception  of  the  earlier 
chapters  in  the  Book  of  the  Great  Decease,  in  which  a 
few  such  contractions  will  be  found  mentioned  in  the 
notes,  I  have  therefore  reproduced  almost  all  the  repeti- 
tions. The  result  will  not,  I  trust,  be  embarrassing  to  the 
reader  who  keeps  constantly  in  mind  the  aim  and  origin  of 
these  stock  phrases  and  repetitions,  and  does  not  allow 
the  wearisome  form  in  which  they  are  presented  to  shut 
out  from  his  view  the  logical  sequence  of  the  sometimes 
very  striking  ideas  which  these  Suttas  contain.  I  venture 
to  go  further  and  to  maintain  that  it  is  not  necessary  or 


*  See  below,  Book  of  the  Great  Decease,  Chap.  HI,  §§  7,  8. 


GENERAL    INTRODUCTION.  XXV 

even  correct  to  read  through  the  whole  of  passages  which 
were  never  intended  to  be  read.  We  shall  do  wisely  when 
coming  to  a  phrase  which  we  already  know,  to  make  use 
of  a  little  judicious  skipping,  and,  noting  the  course  of 
the  argument,  to  pass  on,  with  even  mind,  to  the  next 
paragraph. 

I  send  forth  the  following  translations  with  very  great 
diffidence.  It  is  not  too  much  to  say  that  the  discovery 
of  early  Buddhism  has  placed  all  previous  knowledge  of 
the  subject  in  an  entirely  new  light ;  and  has  turned  the 
flank,  so  to  speak,  of  most  of  the  existing  literature  on 
Buddhism.  I  use  the  term  '  discovery '  advisedly,  for 
though  the  Pali  texts  have  existed  for  many  years  in  our 
public  libraries,  they  are  only  now  beginning  to  be  under- 
stood ;  and  the  Buddhism  of  the  Pali  Pi/akas  is  not  only 
a  quite  different  thing  from  Buddhism  as  hitherto  com- 
monly received,  but  is  antagonistic  to  it.  I  cannot  hope 
that  the  renderings  of  the  many  technical  terms,  now  for 
the  first  time  submitted  to  the  judgment  of  students  of 
early  Buddhism,  will  all  stand  the  test  of  time.  So  per- 
fectly dovetailed  is  the  old  Buddhist  system,  so  utterly 
different  from  European  Christianity  are  the  ideas  involved, 
so  pregnant  are  the  expressions  used  with  deep  and  earnest 
religious  feelings  resting  on  a  foundation  completely  apart 
from  our  own,  that  the  translation  of  each  term  becomes 
a  problem  of  great  difficulty  and  delicacy.  Where  Gogerly 
or  Burnouf  has  dealt  with  any  word,  the  process  has  been 
easier :  but  there  are  many  words  they  have  not  touched, 
and  while  Gogerly  had  no  sympathy  with  these  ancient 
beliefs,  Burnouf  has  confined  himself  chiefly  to  later 
phases  of  Buddhism.  There  are  several  paragraphs — 
such  as  the  one  at  Chapter  I,  §  12  of  the  Book  of  the 
Great  Decease  —  which  have  cost  me  more  time  and 
trouble  than  the  reader  of  the  few  words  they  contain 
will  easily  believe ;  and  it  would  be  impossible  to  add 
a  note  to  every  word  justifying  the  rendering  which  was 
finally  adopted  to  convey  the  Buddhist  idea,  without  in- 
volving at  the  same  time  some  misleading  implication. 


XXVI  THE    BUDDHIST    SUTTAS. 

In  order  to  call  attention  to  the  fact,  when  a  word  in 
the  original  Pali  is  one  of  these  technical  terms  of  the 
Buddhist  system  of  self-training,  and  when  therefore  the 
English  expression  must  be  taken  in  that  technical  sense, 
I  have  throughout  written  the  technical  terms  with  capital 
letters  ;  and  I  would  invite  the  special  notice  of  the  reader 
to  the  words  thus  distinguished  ^. 


Apart,  too,  from  the  necessity  of  great  care  in  the 
rendering  of  single  words,  I  have  felt  bound  to  make 
some  attempt,  however  inadequate,  to  reproduce  the  style 
and  tone  of  the  Buddhist  author^  or  authors.  A  mere 
word-for-word  translation,  though  much  easier  to  make, 
and  perhaps  more  useful  to  those  engaged  in  the  study 
of  the  language  would  not  only  fail  to  do  justice  to  the 
original,  but  would  even  convey  a  wrong  impression  to 
those  who  are  interested  in  these  works  from  the  point 
of  view  of  the  comparative  history  of  religious  belief. 
There  is  a  very  real,  though  peculiar,  eloquence  in  a 
considerable  number  of  the  prose  passages,  and  more 
especially  in  the  closing  sections  of  each  chapter;  not 
the  mere  rhetorical  eloquence  of  a  clever  word-painter, 
but  the  unconscious  eloquence  which  springs  from  deep 
religious  emotion.  So  also  in  the  verses  scattered  through 
the  Book  of  the  Great  Decease,  while  there  is  occasional 
doggrel,  there  are  also  one  or  two  passages  (such  as  I,  34 ; 
IV,  S^;  VI,  15-18,  and  6^)  where  the  rhythm  of  the  Pali 
verses  is  exceedingly  beautiful,  and  the  thoughts  expressed 
not  devoid  of  fancy.  The  translation  of  such  passages 
has  been  beset  with  difficulty ;  and  I  am  only  too  con- 
scious how  small  has  been  the  success  attained.  But  I 
must  ask  the  reader  constantly  to  bear  in  mind  that  words, 
dull  and  bare  to  us,  are  full  of  meaning  to  the  Buddhist. 
'  The  Blessed  Master  came  to  the  Mango-grove '  is  a  very 
plain  statement  of  supposed  fact :  but  to  the  earnest 
Buddhist  the  mention  of  '  the  Master '  calls  up  to  his  mind 

*  I  regret  to  say  that  the  printer  has  very  frequently  omitted  to  reproduce 
these  capitals  ;  but  they  still  remain  in  some  places,  and  the  paragraph  which 
explains  them  is  therefore  retained. 


GENERAL    INTRODUCTION.  XXVll 

his  highest  ideal  of  what  is  wise  and  great  and  kind ; 
and  the  Mango-grove  is  surrounded  to  him  with  all  the 
poetry,  and  is  associated  with  all  the  tender  memories 
which  to  the  devout  and  earnest  Christian  are  wrapped 
up  in  such  names  as  Bethany  or  the  Mount  of  Olives. 
While  impressed  therefore  with  the  knowledge  of  having 
come  far  short  of  my  ideal,  I  feel  there  is  for  these 
reasons  some  justification  in  asking  a  kindly  consideration 
for  this  first  volume  of  English  translations  from  the  prose 
portions  of  the  Pali  Pi/akas. 


T.  W.  RHYS  DAVIDS. 


Brick  Court,  Temple, 
August,  1880. 


MAHA-PARINIBBANA- 
SUTTANTA. 


INTRODUCTION 

TO     THE 

BOOK  OF  THE  GREAT  DECEASE. 


In  translating  this  Sutta  I  have  followed  the  text  pub- 
lished by  my  friend  the  late  Mr.  Childers,  first  in  the 
Journal  of  the  Royal  Asiatic  Society,  and  afterwards  sepa- 
rately. In  the  former  the  text  appeared  in  two  instalments, 
the  first  two  sheets,  with  many  various  readings  in  the  foot- 
notes, in  the  volume  for  1874;  and  the  remainder,  with 
much  fewer  various  readings,  in  the  volume  for  1876.  The 
reprinted  text  omits  most  of  the  various  readings  in  the 
first  two  sheets,  and  differs  therefore  slightly  in  the  paging. 
The  letters  D,  S,  Y,  and  Z,  mentioned  in  the  notes,  refer  to 
MSS.  sent  to  Mr.  Childers  from  Ceylon  by  myself,  Subhuti 
Unnanse,  Yatramulle  Unnanse,  and  Mudliar  de  Zoysa  re- 
spectively. The  MS.  mentioned  as  P  (in  the  first  two  sheets 
quoted  only  in  the  separate  edition)  is,  no  doubt,  the  Digha 
Nikaya  MS.  of  the  Phayre  collection  in  the  India  Office 
Library.  The  other  four  are  now  I  believe  in  the  British 
Museum. 

The  Hon.  George  Turnour  of  the  Ceylon  Civil  Service 
published  an  analysis  of  this  work  in  the  Journal  of  the 
Bengal  Asiatic  Society  for  1839;  but  as  he  unfortunately 
skips,  or  only  summarises,  most  of  the  difficult  passages,  his 
work,  though  a  most  valuable  contribution  for  the  time, 
now  more  than  half  a  century  ago,  has  not  been  of  much 
service  for  the  present  purpose.  Of  much  greater  value 
was  Buddhaghosa's  commentary  contained  in  the  Su- 
mahgalaVilasini^;  but  the  great  fifth-century  commen- 

'  I  have  used  the  copy  made  for  Turnour,  and  now  in  the  India  Office 
Collection. 


XXXU    THE  BOOK  OF  THE  GREAT  DECEASE. 

tator  wrote  of  course  for  Buddhists,  and  not  for  foreign 
scholars ;  and  his  edifying  notes  and  long  exegetical  ex- 
pansions of  the  text  (quite  in  the  style  of  Matthew  Henry) 
often  fail  to  throw  light  on  the  very  points  which  are  most 
interesting,  and  most  doubtful,  to  European  readers. 

The  Malalankara-vatthu,  a  late  Pali  work  by  a  Bur- 
mese author  of  the  eighteenth  century  \  is  based,  in  that 
part  of  it  relating  to  the  last  days  of  the  Buddha,  almost 
exclusively  on  the  Book  of  the  Great  Decease,  and  on 
Buddhaghosa's  commentary  upon  it.  Bishop  Bigandet's 
translation  into  English  of  a  Burmese  translation  of  this 
work,  well  known  under  the  title  of '  The  Life  or  Legend 
of  Gaudama  the  Budha  of  the  Burmese,'  affords  evidence 
therefore  of  the  traditional  explanations  of  the  text.  In 
the  course  either  of  the  original  author^s  recasting,  or 
of  the  double  translation,  so  many  changes  have  taken 
place,  that  its  evidence  is  frequently  ambiguous  and  not 
always  quite  trustworthy:  but  with  due  caution,  it  may  be 
used  as  a  second  commentary. 


The  exact  meaning  which  was  originally  intended  by  the 
title  of  the  book  is  open  to  doubt.  '  Great-Decease-Book  ' 
may  as  well  mean  'the  Great  Book  of  the  Decease,'  as  'the 
Book  of  the  Great  Decease.'  This  book  is  in  fact  longer 
than  any  other  in  the  collection,  and  the  epithet  'Great' 
is  often  opposed  in  titles  to  a  '  Short '  Sutta  of  (otherwise) 
the  same  name  ^.  But  the  epithet  is  also  frequently  intended, 
without  doubt,  to  qualify  the  immediately  succeeding  word 
in  the  title  ^ ;  and,  though  the  phrase  '  Great  Decease,'  as 
applied  to  the  death  of  the  Buddha,  has  not  been  found 
elsewhere,  it  is,  I  think,  meant  to  do  so  here  *. 

*  See  '  The  Life  or  Legend,'  &c.,  third  edition,  vol.  ii.  p.  149.  The  date  there 
given  (1134  of  the  Burmese  era  =  1773  a.d.)  is  evidently  the  date  of  the 
original  work,  and  not  of  the  translation.  Nothing  is  said  in  the  book  itself 
or  in  Bishop  Bigandet's  notes  of  the  name  of  the  author,  or  of  the  name  or 
date  of  the  Burmese  translator. 

^  There  are  several  such  pairs  in  the  Mag-^^ima  Nikaya;  and  the  Maha- 
Satippa^^Aana-Sutta  in  the  Digha  is  the  same  as  the  Satipa^fAana- 
Sutta  in  the  Uidigghirm.. 

^  E.  g.  in  the  Maha-padhana-Sutta  and  Maha-sudassana-Sutta. 

*  Childers  seems  to  have  been  of  the  same  opinion,  vide  Diet.  I,  268. 


INTRODUCTION.  XXxiil 


The  division  of  the  Book  into  chapters,,  or  rather  Portions 
for  Recitation,  is  found  in  the  MSS. ;  the  division  of  these 
chapters  into  sections  has  been  made  by  myself.  It  will 
be  noticed  that  a  very  large  number  of  the  sections  have 
already  been  traced,  chiefly  by  Dr.  Morris  and  myself,  in 
various  other  parts  of  the  Pali  Pi/akas  :  whole  paragraphs 
or  episodes,  quite  independent  of  the  repetitions  and  stock 
phrases  above  referred  to,  recurring  in  two  or  more  places. 
The  question  then  arises  whether  (i)  the  Book  of  the  Great 
Decease  is  the  borrower,  whether  (2)  it  is  the  original  source, 
or  whether  (3)  these  passages  were  taken  over,  both  into  it, 
and  into  the  other  places  where  they  recur,  from  earlier 
sources.  It  will  readily  be  understood  that,  in  the  present 
state  of  our  knowledge,  or  rather  ignorance,  of  the  Pali 
Pi/akas,  this  question  cannot  as  yet  be  answered  with  any 
certainty.     But  a  few  observations  may  even  now  be  made. 

Generally  speaking  the  third  of  the  above  possible  ex- 
planations is  not  only  more  probable  in  itself,  but  is  confirmed 
by  parallel  instances  in  literatures  developed  under  similar 
conditions,  both  in  the  valley  of  the  Ganges  and  in  the  basin 
of  the  Mediterranean. 

It  is  quite  possible  that  while  some  books  —  such  as 
the  Maha-vagga,  the  iTulla-vagga,  and  the  Digha 
Nik  ay  a — usually  owe  their  resemblances  to  older  sources 
now  lost  or  absorbed  ;  others — such  as  the  Saw/yutta  and 
the  Aiiguttara — are  always  in  such  cases  simply  borrowers 
from  sources  still  existing. 

At  the  time  when  our  Book  of  the  Great  Decease  was 
put  into  its  present  shape,  and  still  more  so  when  a  Book 
of  the  Great  Decease  was  first  drawn  up,  there  may  well 
have  been  some  reliable  tradition  as  to  the  events  that 
took  place,  and  as  to  the  subjects  of  his  various  discourses, 
on  the  Buddha's  last  journey.  He  had  then  been  a  public 
Teacher  for  forty-five  years  ;  and  his  system  of  doctrine, 
which  is  really,  on  the  whole,  a  very  simple  one,  had  already 
been  long  ago  elaborated,  and  applied  in  numerous  dis- 
courses to  almost  every  conceivable  variety  of  circumstances. 
What  he  then  said  would  most  naturally  be,  as  it  is  repre- 
sented to  have  been,  a  final  recapitulation  of  the  most 
[II]  c 


XXxiv        THE    BOOK    OF    THE    GREAT    DECEASE, 


important  and  characteristic  tenets  of  his  religion.  But 
these  are,  of  course,  precisely  those  subjects  which  are  most 
fully  and  most  frequently  dealt  with  in  other  parts  of  the 
Pali  Pi/akas.  No  record  of  his  actual  words  could  have 
been  preserved.  It  is  quite  evident  that  the  speeches  placed 
in  the  Teacher's  mouth,  though  formulated  in  the  first 
person,  in  direct  narrative,  are  only  intended  to  be  sum- 
maries, and  very  short  summaries,  of  what  was  said  on 
these  occasions.  Now  if  corresponding  summaries  of  his 
previous  teaching  had  been  handed  down  in  the  Order,  and 
were  in  constant  use  among  them,  at  the  time  when  the 
Book  of  the  Great  Decease  was  put  together,  it  would  be 
a  safe  and  easy  method  to  insert  such  previously  existing 
summaries  in  the  historical  account  as  having  been  spoken 
at  the  places  where  the  Teacher  was  traditionally  believed 
to  have  spoken  on  the  corresponding  doctrines.  In  the 
historical  book  the  simple  summaries  would  sufficiently 
answer  every  purpose ;  but  when  each  particular  matter 
became  the  subject  of  a  separate  book  or  division  of  a 
book,  the  same  summaries  would  be  included,  but  would 
be  amplified  and  elucidated.  And  this  is  in  fact  the  relation 
in  which  several  of  the  recurring  passages,  as  found  in  the 
Book  of  the  Great  Decease,  stand  to  the  same  passages 
when  found  elsewhere. 

On  the  other  hand,  some  of  the  recurring  passages  do  not 
consist  of  such  summaries,  but  are  actual  episodes  in  the 
history.  As  an  instance  of  these  we  may  take  the  long 
extract  at  the  end  of  the  first,  and  the  beginning  of  the 
second  chapter  (I,  20-II,  3,  and  again  II,  16-II,  24),  which 
is  found  also  in  the  Maha-vagga.  The  words  are 
(nearly^)  identical  in  both  places,  but  in  the  Book  of  the 
Great  Decease  the  account  occurs  in  its  proper  place  in 
the  middle  of  a  connected  narrative,  whereas  in  the  Maha- 
vagga,  a  treatise  on  the  Rules  and  Regulations  of  the 
Order,  it  seems  strangely  out  of  place.  So  the  passage, 
also   a    long    one,  with    which    the    Book    of    the    Great 


^  On  the  difference  see  the  note  at  II,  i6.     It  affects  only  a  few  localising 
phrases  in  a  narrative  occupying  (in  the  translation)  thirteen  pages. 


INTRODUCTION. 


XXXV 


Decease  commences  (on  the  Seven  Conditions  of  Welfare), 
seems  to  have  been  actually  borrowed  by  the  Aiiguttara 
Nikaya  from  our  work. 

The  question  of  these  summaries  and  parallel  passages 
cannot  be  adequately  treated  by  a  discussion  of  the  in- 
stances found  in  any  one  particular  book.  It  must  be 
considered  as  a  whole^  and  quite  apart  from  the  allied 
question  of  the  '  stock  phrases '  above  alluded  to,  in  a 
discussion  of  all  the  instances  that  can  be  found  in  the 
Pali  Pi/akas.  For  this  purpose  tabulated  statements  are 
essential,  and  as  a  mere  beginning  such  a  statement  is  here 
annexed  (including  the  passages,  marked  with  an  asterisk, 
which  have  every  appearance  of  belonging  to  the  same 
category). 


BOOK    OF    THE    GREAT    DECEASE. 

Chap.  I    (34  sections)  §§  i-io 
«  »  §§16,171 


»  ,,  §§  20-34 

»  §§  I,  2,  3 

Chap.  II  (35  sections)  §§  13, 14, 15 


j>  >.  §§  16-24 

»  §§  27-35 

Chap.  Ill  (66  sections)  §§  i-io 

»  »  §§11-20 

»  »  §§21-23* 

.»  >»  §§  24-32 

»  §§  33-42 

Chap.  IV  (58  sections)  §§  2,  3 

§§7-ii* 


OTHER    BOOKS. 

Ahguttara  (Sutta-nipata). 
„        (A'^a-nipata). 
Digha  (Sampasadaniya)  and 
Sa/«yutta     (Satippa///^ana- 

vagga). 
IMaha-vagga  VI,  28. 
Maha-vagga  VI,  29. 
Digha       (Satippa////ana). 
Ma^^y^ima  ,, 

Sawyutta  „ 

Vibhanga  „ 

Maha-vagga  VI,  30. 
Sa/?;yutta      (Satippa///;ana- 

vagga). 

Sa»zyutta(Iddhipada-vagga). 
Ahguttara  (A///^a-nipata). 
Ahguttara  (A////a-nipata). 
?  Eight  Assemblies. 
Afiguttara  (A//^a-nipata). 
Ahguttara  (A///^a-nipata). 
Ahguttara  (Aatuka-nipata), 


'  Omitted  in  Po-fa-tsu.     See  below,  p.  xxxviii. 
C  2 


XXXVl         THE    BOOK    OF    THE    GREAT    DECEASE. 
BOOK    OF    THE    GREAT    DECEASE.  OTHER    BOOKS. 

Chap.  V  (69  sections)   §10  ..      Ahguttara  (Duka-nipata). 

„  „  §§16-22   1    . .  „         (-^atuka-nipata), 

„  „  §§27-31*1   •• 

„  „  §  36  . .      Sawyutta      (Satippa/Z/zana- 

vagga). 
„  „  §§41-44       ..      Digha    (Maha-sudassana- 

Sutta). 
„  „  §60  ..      A'ulla-vagga  V,  8,  I. 

„  „  §63  ..      Maha-vagga  I,  38,  I. 

§68  ..      A'ulla-vagga  XI,  I,  15. 

Chap.VI  (62  sections)  §  16  ..      Digha     (Maha-sudassana- 

Sutta). 
»  ,y  §§36-41       ••      A'ulla-vagga  XI,  I,  I. 


No  Sanskrit  work  has  yet  been  discovered  giving  an 
account  of  the  last  days  of  Gotama  ;  but  there  are  several 
Chinese  works  which  seem  to  be  related  to  ours.  Of  one 
especially,  named  the  Fo  Pan-ni-pan  King  (apparently 
Buddha-Parinibbana-Sutta,  but  such  an  expression  is  un- 
known in  Pali),  Mr.  Beal  says  ^ : 

'This  appears  to  be  the  same  as  the  Sutra  known  in 
the  South.  ...  It  was  translated  into  Chinese  by  a  Shaman 
called  Fa-tsu,  of  the  Western  Tsin  dynasty,  circa  200  A.D.' 

I  do  not  understand  this  date.  The  Western  Tsin 
dynasty  is  placed  by  Mr.  Beal  himself  on  the  fly-leaf  of 
the  Catalogue  at  265-313  a.d.  And  whether  the  book 
referred  to  is  really  the  same  work  as  the  Book  of  the 
Great  Decease  seems  to  me  to  be  very  doubtful.  At 
p.  160  of  his  'Catena  of  Buddhist  Scriptures  from  the 
Chinese '  Mr.  Beal  says,  that  another  Chinese  work  '  known 
as  the  Maha  Parinirvawa  Sutra'  'is  evidently  the  same 
as  the  Maha  Parinibbana  Sutta  of  Ceylon/  but  it  is  quite 
evident  from  the  extracts  which  he  gives  that  it  is  an 
entirely  different  and  much  later  work. 

On  this  book  there  would  seem  further  to  be  a  trans- 
lated commentary,  Ta  Pan-ni-pan  King  Lo,  mentioned 

*  Omitted  by  Po-fa-tsu.     See  below,  p.  xxxviii. 

^  Catalogue  of  Buddhist  Chinese  Books  in  the  India  Office  Library,  p.  95. 


INTRODLXTION.  XXXvil 


at  p.  loo  of  the  same  Catalogue,  and  there  assigned  to 
Chang-an  of  the  Tsin  dynasty  (589-619  a.d.). 

At  pp.  12-13  of  the  same  Catalogue  we  find  no  less  than 
seven  other  works,  and  an  eighth  on  p.  77,  not  indeed 
identified  with  the  Book  of  the  Great  Decease,  but  bearing 
titles  which  Mr.  Beal  represents  in  Sanskrit  as  Mahapari- 
nirva;/a  Sutra.  They  purport  to  be  translated  respectively — 

A.  D. 

1.  By  Dharmaraksha  of  the  Northern  Liang  dynasty  .  502-555 

2.  By  Dharmaraksha  „  „ 

3.  By  Fa  Hian  and  Buddhabhadra  of  the  Eastern  Tsin 

dynasty 317-419 

4.  By  Gfianabhadra  and  others  of  the  Eastern  Tang 

dynasty 620-904 

5.  By  Dharmagupta  and  others  of  the  Western  Tsin 

dynasty -  .  265-313 

6.  By  Fa  Hian  of  the  Eastern  Tsin  dynasty        .  .  317-419 

7.  Unknown. 

8.  By  Dharmabodhi  of  the  Former  Wei  dynasty   .  .  circa  200 

Indian  author,  Vasubandhu. 

Whether  Nos.  1  and  2,  and  again  3  and  6  are  the  same 
is  not  stated;  and  in  the  Indian  Antiquary  for  1875 
Mr.  Beal  gives  an  account  of  another  undated  work,  as 
existing  in  the  India  Office  Collection,  bearing  a  different 
title  from  any  of  the  above,  but  which  he  also  translates  as 
Mahaparinibbana  Sutta.  It  purports  to  be  the  very  oldest  of 
the  Vaipulya  Sutras,  whereas  the  book  quoted  in  the  Catena 
is  there  said  to  be  'one  of  the  latest  of  the  expanded  Siltras.' 
'  The  general  outlme/  says  Mr.  Beal  \  '  is  this.  Buddha, 
on  a  certain  occasion,  proceeded  to  Kinsinagara  (sic),  and 
entering  a  grove  of  Sala  trees,  there  reposed.  He  received 
a  gift  of  food  from  C  hand  a,  an  artisan  of  the  neighbouring 
town.  After  partaking  of  the  food  he  was  seized  with 
illness.  He  discoursed  through  the  night  with  his  disciples, 
and  disputed  with  certain  heretical  teachers.  At  early 
dawn  he  turned  on  his  right  side  with  his  head  to  the 
north,  and  died.  The  Sala  trees  bent  down  to  form  a 
canopy  over  his  head.   The  account  then  proceeds  to  relate 

*  Indian  Antiquary,  vol.  iv.  p.  90. 


XXXVlll       THE    BOOK    OF    THE    GREAT    DECEASE. 

the  circumstances  of  his  cremation,  and  the   subsequent 
disputes,  between  the  Mallas  and  others,  for  his  ashes.' 

There  is  a  curious  echo  here  of  some  of  the  sections 
translated  below ;  though  each  particular  item  of  the 
summary  is  really  in  contradiction  with  the  corresponding 
part  of  the  Pali  book.  There  is  perhaps  another  Chinese 
work  on  the  death  of  Buddha,  of  the  existence  of  which 
I  have  been  informed,  through  the  kind  intervention  of  Pro- 
fessor Max  Muller,  by  Mr.  Kasawara.  It  was  translated  by 
Po-fa-tsu  between  290  and  306  a.  d.  It  seems  to  be  the 
same  as  the  first  mentioned  above,  but  it  contains  a  good 
deal  of  matter  not  found  in  the  Maha-parinibbana-Sutta 
(notably  an  account  of  the  Ra^agaha  Council,  the  mention 
of  which  is  so  conspicuously  absent  from  the  Pali  work) ; 
and  it  omits  many  of  the  sections  found  in  the  Pali.  Mr. 
Kasawara  has  been  kind  enough  to  send  me  the  followirg 
details  regarding  those  omissions,  and  they  are  of  peculiar 
interest  as  compared  with  the  table  given  above  ^ : 

Chapters  in  the  Pali.  Sections  wanting  in  Chinese, 

ist  Chapter         .         .         15-18. 


3rd  Chapter 
4th  Chapter 
5th  Chapter 
6th  Chapter 


21-42. 

53-56. 

4-6;   16-23;  27-31;  48-51. 

27;  48-50. 


There  is  no  evidence  to  show  that  any  of  the  above 
works  are  translations  of  our  Sutta,  or  in  any  sense  the 
same  work.  No  reliance,  in  fact,  can  be  placed  upon  the 
mere  similarity  of  title  in  order  to  show  that  a  Chinese 
work  and  an  Indian  one  are  really  the  same  :  and  I  regret 
that  attempts  should  have  been  made  to  fix  the  date  of 
Indian  works  by  the  fact  that  Chinese  translations  bearing 
similar  titles  are  said  to  have  been  made  in  a  certain 
period.  But  the  above-mentioned  works  on  the  Great 
Decease  will,  when  published,  throw  valuable  light  on  the 
traditions  of  different,  though  no  doubt  later,  schools  of 
Buddhist  thought ;  and  a  detailed  comparison  would  pro- 
bably throw  a  very  interesting  light  on  the  way  in  which 

^  On  p.  xxxvi. 


INTRODUCTION.  XXXIX 


religious  legends  of  this  kind  vary  and  grow ;  and  the 
existence  of  these  Chinese  translations  affords  ground  for 
the  hope  that  we  may  some  day  discover  an  earlier 
Sanskrit  work  on  the  same  subject^. 


The  cremation  ceremonies  described  in  the  sixth  chapter 
are  not  without  interest.  It  would  be  natural  enough  that 
Gotama  should  have  been  buried  without  any  of  those  ritual- 
istic forms  the  usefulness  of  which  he  denied,  and  without 
any  appeal  to  gods  whose  power  over  men  he  ignored. 
But  the  tone  of  the  narrative  makes  it  at  least  possible 
that  there  was  not  really  anything  unusual  in  the  method 
of  his  cremation  ;  and  that  the  elaborate  rites  prescribed  in 
the  Brahmanical  books  for  use  at  a  funeral-  were  not,  in 
practice,  observed  in  the  case  of  the  death  of  any  person 
other  than  a  wealthy  Brahman,  or  some  layman  of  rank 
who  was  a  devoted  adherent  of  the  Brahmans. 

In  the  same  way  we  find  that  in  those  countries  where 
the  more  ancient  form  of  Buddhism  still  prevails,  there  are 
a  few  simple  forms  to  be  used  in  the  case  of  the  cremation 
of  a  distinguished  Bhikkhu  or  Upasaka ;  but  in  ordinary 
cases  bodies  are  buried  without  any  ceremony. 

So  in  Ceylon,  Robert  Knox  —  whose  rare  and  curious 
work,  one  of  the  most  trustworthy  books  of  travels  extant, 
deserves  more  notice  than  it  has  received,  and  who  was  a 
captive  there  for  many  years  before  the  natives  were  influ- 
enced by  any  contact  with  Europeans — says^, 

'  It  may  not  be  unacceptable  to  relate  how  they  burn 
their  dead.  As  for  persons  of  inferior  quality,  they  are 
interred  in  some  convenient  places  in  the  woods  (there 
being  no  set  places  for  burial),  carried  thither  by  two  or 
three  of  their  friends,  and  buried  without  any  more  ado. 
They  lay  them  on  their  backs,  with  their  heads  to  the  West, 
and  their  feet  to  the  East,  as  we  do.  Then  these  people  go 
and  wash  :  for  they  are  unclean  by  handling  the  dead. 

'  I  have  not  been  able  to  trace  any  reference  to  either  of  these  Chinese 
works  in  Mr.  Edkins's  '  Chinese  Buddhism.' 
2  See  Max  Miiller  in  Z.  D.  M.  G.,  vol.  ix. 
^  Knox's  '  Historical  Relation  of  Ceylon,'  Part  III,  Chap.  xi. 


xl       THE  BOOK  OF  THE  GREAT  DECEASE. 

'  But  persons  of  greater  quality  are  burned,  and  that  with 
ceremony.  When  they  are  dead  they  lay  them  out,  and 
put  a  cloth  over  their  privy  parts  ;  and  then  wash  the  body, 
by  taking  half  a  dozen  pitchers  of  water  and  pouring  upon 
it.  Then  they  cover  him  with  a  linen  cloth,  and  so  carry 
him  forth  to  burning.  This  is  when  they  burn  the  body 
speedily.  But  otherwise  they  cut  down  a  tree  that  may  be 
proper  for  their  purpose,  and  hollow  it  like  a  hog-trough, 
and  put  the  body,  being  disembowelled  and  embalmed,  into 
it,  filling  up  all  about  with  pepper,  and  so  let  it  lie  in  the 
house  until  it  be  the  king's  command  to  carry  it  out  to  the 
burning.  For  that  they  dare  not  do  without  the  king's 
order  if  the  person  deceased  be  a  courtier.  Sometimes 
the  king  gives  no  order  in  a  great  while  ;  it  may  be  not  at 
all :  therefore,  in  such  cases,  that  the  body  may  not  take 
up  house-room  or  annoy  them,  they  dig  a  hole  in  the  floor 
of  their  house,  and  put  hollowed  tree  and  all  in,  and  cover 
it.  If  afterwards  the  king  commands  to  burn  the  body, 
they  take  it  up  again,  in  obedience  to  the  king — otherwise 
there  it  lies. 

'  Their  order  for  burning  is  this  :  if  the  body  be  not  thus 
put  into  a  trough  or  hollow  tree,  it  is  laid  upon  one  of  his 
bedsteads,  which  is  a  great  honour  among  them.  This 
bedstead  with  the  body  on  it,  or  hollowed  tree  with  the 
body  in  it,  is  fastened  with  poles,  and  carried  upon  men's 
shoulders  unto  the  place  of  burning,  which  is  some  eminent 
place  in  the  fields,  or  highways,  or  where  else  they  please. 
There  they  lay  it  upon  a  pile  of  wood  some  two  or  three 
feet  high  ;— then  they  pile  up  more  wood  upon  the  corpse, 
lying  thus  on  the  bedstead  or  in  the  trough.  Over  all  they 
have  a  kind  of  canopy  built  (if  he  be  a  person  of  very  high 
quality),  covered  at  top,  hung  about  with  painted  cloth, 
and  bunches  of  cocoa-nuts,  and  green  boughs  ;  and  so  fire 
is  put  to  it.  After  all  is  burnt  to  ashes,  they  sweep  to- 
gether the  ashes  into  the  manner  of  a  sugar-loaf,  and  hedge 
the  place  round  from  wild  beasts  breaking  in,  and  they  will 
sow  herbs  there.  Thus  I  saw  the  king's  uncle,  the  chief 
tirinanx*  (who  was,  as  it  were,  the  chief  primate  of  all  the 

*  Knox's  way  of  spelling  Terunnanse,  that  is,  Tliera. 


INTRODUCTION.  xH 


nation),  burned  upon  a  high  place,  that  the  blaze  might  be 
seen  a  great  way^/ 

I  myself  saw  an  Unnanse  burned  very  much  in  this 
way  near  the  Weyangoda  Court-house ;  and  there  is  a  long 
account  in  the  native  newspaper,  the  Lak-riwi-kirana 
(Ceylon  Sunbeam),  of  the  12th  March,  1870,  of  the  crema- 
tion of  a  Weda-rala,  or  native  doctor.  Bishop  Bigandet 
relates  in  a  note  in  his  'Life  or  Legend  of  Gautama'  the 
corresponding  ceremonies  still  in  use  in  Burma,  of  which  he 
has  been  a  witness-;  but  cremation  is  apparently  as  seldom 
resorted  to  in  Burma  as  it  is  in  Ceylon. 

The  unceremonious  mode  of  burying  the  dead  referred  to 
by  Knox  is  not  adopted  in  the  more  settled  districts  on 
the  sea  coast.  When  at  Galle  I  enquired  into  the  funeral 
customs  there  prevalent,  with  the  following  result^: 

A  few  hours  after  a  man  has  died,  the  relations  wash  the 
corpse,  shave  it ;  and,  having  clothed  it  with  a  strip  of  clean 
white  cloth,  place  it  on  a  bedstead  covered  with  white  cloth, 
and  under  a  canopy  (wiyana)  also  of  white  cloth.  They 
then  place  two  lamps,  one  to  burn  at  the  head,  and  the  other 
at  the  foot  of  the  corpse,  and  use  perfumes. 

A  coffin  is  then  prepared,  covered  with  black  cloth  ;  and 
the  body  is  placed  on  the  coffin,  and  is  then  sprinkled  over 
with  lavender  or  rose-water.  The  women  meanwhile  bow 
backwards  and  forwards  with  their  hands  behind  their 
heads,  uttering  loud  wailings  over  the  deceased. 

Then  the  male  relatives  carry  the  coffin  to  the  grave, 
which  is  dug  in  ane  of  their  own  cocoa-nut  topes  near  by, 
and  over  which  is  raised  a  more  or  less  elaborate  canopy  or 
arch  of  cloths  and  evergreens  (gcdi-ge),  adorned  with  the 
tender  leaves  and  flowers  of  the  cocoa-nut.  Along  the  path 
also  from  the  house  to  the  grave  young  cocoa-nut  leaves 
and  flowers  are  sometimes  hung,  and  the  pathway  itself  is 
often  spread  with  clean  white  cloths. 

The  tom-tom  beaters  go  first ;  and  the  dull  monotonous 

'  In  the  older  editions  of  Knox  there  is  a  curious  engraving  of  a  body  being 
thus  burnt. 

*  Third  edition,  vol.  ii.  pp.  78,  79. 

'  See  the  Ceylon  Friend  for  1870,  pp.  109  and  following. 


xlii  THE    BOOK    OF    THE    GREAT    DECEASE. 

sound  of  their  instruments  of  music  is  appropriate  enough. 
Then  follow  some  Buddhist  mendicants,  in  number  accord- 
ing to  the  wealth  or  influence  of  the  deceased,  and  walking 
under  a  portable  canopy  of  white  cloth.  Then  the  coffin  is 
carried  by  the  nearest  male  relatives,  and  followed  by  other 
male  relatives  and  relations — no  females,  even  the  widowed 
mother  of  an. only  son,  taking  part  in  this  last  sad  pro- 
cession. 

Three  times  the  coffin  is  carried  round  the  grave :  then 
it  is  placed  on  two  sticks  placed  across  the  mouth  of  the 
pit ;  and  one  end  of  a  roll  of  white  cloth  is  placed  on  the 
coffin,  the  other  end  being  held  by  all  the  Unnanses 
(Bhikkhus)  whilst  the  people  repeat  three  times  in  Pali 
the  well-known  formula  of  the  Refuges  (the  simple  Nicene 
Creed  of  the  Buddhists)  : 

'  I  take  my  refuge  in  the  Buddha, 
I  take  my  refuge  in  the  Dhamma, 
I  take  my  refuge  in  the  Order  ^.' 

Then  the  priests  respond,  thrice  repeating  in  Pali  the 
well-known  verse  discussed  below  ^ : 

*  How  transient  are  all  component  things ! 
Their  nature's  to  be  born  and  die ; 
Coming,  they  go ;    and  then  is  best, 
When  each  has  ceased,  and  all  is  rest!' 

Then  the  Unnanses  let  go  the  roll  of  white  cloth,  and 
v/hilst  water  is  poured  from  a  goblet  into  a  cup  placed 
on  a  plate  until  the  cup  is  full  to  the  brim  ^,  they  again 
chaunt  three  times  in  Pali  the  following  verses  : — 

'As  rivers,  when  they  fill,  must  flow. 
And  reach,  and  fill  the  distant  main  ; 


*  Buddhaw  sarawaw  ga^^Aami 

Dhammaw  sarawam  gai/tAami 
Samgham  saiawawz  ga.kkka.mi. 
^  Ani^H  vata  samkhara  nppadavaya-dhammino 

Uppao'^itva  niru^o-^anti  tesam  vupasamo  sukho. 
See  'Book  of  the  Great  Decease,'  VI,  16,  and  the  'Legend  of  the  Great  King 
of  Glory,'  II,  42. 

'  This  ceremony  is  called  Fxm  wadanawa. 


INTRODUCTION.  xlil'i 


So  surely  what  is  given  here 

Will  reach  and  bless  the  spirits  there! 

If  you  on  earth  will  gladly  give 
Departed  ghosts  will  giac.ly  live! 

As  water  poured  on  mountain  tops 
Must  soon  descend,  and  reach  the  plain ; 
So  surely  what  is  given  here 
Will  reach  and  bless  the  spirits  there^!'' 

The  relations  then  place  the  coffin  in  the  grave,  and 
each  throws  in  a  handful  of  earth.  The  Unnanses  then 
go  away,  taking  the  roll  or  rolls  of  cloth,  one  end  of  which 
was  placed  upon  the  coffin.  The  grave  is  filled  in.  Two 
lights,  one  at  the  head  of  it,  and  one  at  the  foot,  are  left 
burning.  And  then  the  friends  and  relations  return  to 
the  house. 

The  funeral  now  being  over,  is  followed  by  a  feast ; 
for  though  nothing  may  be  cooked  in  a  house  or  hut  in 
which  there  is  a  corpse,  yet  plenty  of  food  has  been  brought 
in  from  neighbouring  tenements  by  the  relations  of  the 
deceased. 

There  is,  however,  yet  another  very  curious  ceremony 
to  be  gone  through.  Three  or  seven  days — whichever, 
according  to  the  rules  of  astrology,  is  a  lucky  day — after 
the  deceased  person  died,  an  Unnanse  is  duly  invited  to 
the  house  in  which  the  deceased  died.  He  arrives  in  the 
evening ;  reads  bana  (that  is,  the  Word,  passages  from  the 
sacred  books)  throughout  the  night ;  and  in  the  morning 
is  presented  with  a  roll  of  white  cloth,  and  is  asked  to 
partake  of  food,  chiefly  of  course  curries,  of  those  different 
kinds  of  which  the  deceased  had  been  most  particularly 
fond. 

*  Yatha  varivaha  pura  paripurenti  sagaraw 

Evam  eva  ito  dinnawz  petanam  upakappati, 

Ito  dinnena  yapenti  peta  kalakata  tahiw. 

Unname  udakaw  xaiiam  yatha  ninnaw  pavattati 
Evam  eva  ito  dinnaw  petanaw  upakappati. 

These  verses  occur  in  the  Tiroku/^t/a-Sulta  of  the  Khuddaka-Pa/Aa,  but  in  a 
different  order. 


xliv  THE    BOOK    OF    THE    GREAT    DECEASE. 

This  ceremony  is  called  Mataka  Danaya  (Gift  for 
the  Dead),  and  the  previous  feast  is  called  Mataka 
Bhatta  (Feast  in  honour  of  the  Dead) :  the  two  combined 
taking  the  place  of  an  ancient  rite  observed  in  pagan, 
pre-Buddhistic,  times,  and  then  also  called  Mataka  Bhatta, 
in  which  offerings  were  made  to  the  Betas;  that  is,  to 
the  manes,  or  departed  ghosts,  of  ancestors  and  near 
relations.  Such  offerings  are  of  course  forbidden  to  Bud- 
dhists \  and  it  is  a  very  instructive  instance  of  a  survival  in 
belief,  of  the  effect  of  the  natural  reluctance  to  make  much 
change  in  the  mode  of  paying  the  customary  funeral  re- 
spect to  deceased  friends,  that  the  kind  of  food  supposed 
to  be  most  appreciated  by  the  dead  should  still  be  used  in 
the  Buddhist  funeral  rites. 

Another  part  of  the  ceremony,  that  part  where  one  end 
of  a  roll  of  cloth  is  placed  on  the  coffin  while  the  other  end 
is  held  by  all  the  assembled  Unnanses  ^  is  a  fragment  of 
ritualistic  symbolism  which  deserves  attention.  The  mem- 
bers of  the  Buddhist  Order  of  Mendicants  were  enjoined  to 
avoid  all  personal  decoration  of  any  kind  ;  and  to  attire 
themselves  in  cloths  of  no  value,  such  as  might  be  gathered 
from  a  dust  heap  (Pawsu-kula),  or  even  from  a  cemetery. 
This  was  a  principle  to  be  followed,  not  a  literal  rule  to  be 
observed ;  and  therefore  from  the  first  presents  of  strips  of 
plain  white  cotton  cloth,  first  torn  in  pieces  to  deprive 
them  of  any  commercial  value,  then  pieced  together  again 
and  dyed  a  dull  orange  colour  to  call  to  mind  the  colour  of 
old  worn  out  linen,  were  the  material  from  which  the 
mendicants'  clothing  was  actually  made.  But  the  duty  of 
contempt  for  dress  (called  Pa;;esu-kulikanga,  from  the 
dust  heap)  was  never  lost  sight  of,  and  advantage  was  taken 
of  the  gifts  given  by  the  faithful  at  funerals  to  impress  this 
duty  upon  the  minds  of  the  assembled  Bhikkhus. 

Nothing  is  known  of  any  religious  ceremony  having  been 
performed  by  the  early  Buddhists  in  India,  whether  the 
person  deceased  was  a  layman,  or  even  a  member  of  the 


1  Compare   the   Mataka-Bhatta-G^taka  (No.  i8),  translated   in   'Buddhist 
Birth  Stories,'  vol.  i.  pp.  226  and  following. 
"  See  p.  xlii. 


INTRODUCTION.  xlv 


Order.  The  Vinaya  Pi/aka,  which  enters  at  so  great  length 
into  all  the  details  of  the  daily  life  of  the  recluses,  has 
no  rules  regarding  the  mode  of  treating  the  body  of  a 
deceased  Bhikkhu.  It  was  probably  burnt,  and  very  much 
in  the  manner  described  in  the  last  chapter  of  our  Sutta 
— that  is  to  say,  it  was  reverently  carried  out  to  some 
convenient  spot,  and  there  simply  cremated  on  a  funeral 
pyre  without  any  religious  ritual,  a  small  tope  being  more 
often  than  not  erected  over  the  ashes.  Though  funerals 
are,  naturally,  not  unfrequently  mentioned  in  the  historical 
books,  and  in  the  Birth  Stories,  there  is  nowhere  any 
reference  to  a  recognised  mode  of  performing  any  religious 
ceremony  ^. 


The  date  of  the  Great  Decease  is  not  quite  certain. 
The  dwellers  in  the  valley  of  the  Ganges,  for  many  genera- 
tions after  Gotama's  death,  were  a  happy  people,  who  had 
no  need  of  dates ;  and  it  was  only  long  afterwards,  and  in 
Ceylon,  that  the  great  event  became  used  as  the  starting- 
point  for  chronological  calculations,  as  the  Buddhist  era. 

The  earliest  use  of  the  Buddha's  Parinibbdna  as  such 
an  era  is  in  an  Inscription  of  King  Nissanka  Malla's,  of  the 
twelfth  century  A.D.,  published  by  me  in  the  Journal  of 
the  Royal  Asiatic  Society  for  1875.  Both  in  the  historical 
records  of  Ceylon,  and  in  those  passages  of  the  Pura;/as 
which  are  the  nearest  approach  to  historical  records  in 
India,  the  chronology  is  usually  based  on  the  lists  of  kings, 
just  as  it  is  in  the  Old  Testament.  Only  by  adding  to- 
gether the  lengths  of  the  reigns  of  the  intermediate  kings 
is  it  possible  to  calculate  the  length  of  the  time  that  is  said 
to  have  elapsed  between  any  two  given  events. 

If  these  lists  of  kings  had  been  accurately  kept  from 


'  Compare  Mahavawisa,  pp.  4, 125, 129,199,  223-225,  and  Chap.  39,  verse  28; 
Gataka  I,  166,  181,  402;  II,  6;  Dasaratha  Gataka,  pp.  i,  21,  22,  26,  &c. ; 
Dhammapada  Commentary,  pp.  94,  205,  206,  222,  359;  Hatthavana-galla- 
vihara-vamsa,  Chap.  IX;  Hardy,  'Eastern  Monachism,'  pp.  322-324. 

The  words  Saddha^M,  Uddhadehikawi,  and  Nivapo,  given  in  Childers, 
refer  to  pagan  rites. 

On  funerals  among  Buddhists  in  Japan,  see  Miss  Bird's  '  Unbeaten  Tracks,* 
vol.  i. 


xlvi  THE    BOOK    OF    THE    GREAT    DECEASE. 

Gotama's  time  to  the  time  when  the  existing  chronicles 
were  compiled,  we  should  be  able,  if  we  could  fix  the  date 
of  any  one  of  the  kings,  to  calculate  the  date  of  the 
Buddha^s  death.  This  last  we  can  do  ;  for  the  date  of 
iTandragupta,  and  the  date  of  his  grandson  Asoka,  can  be 
independently  fixed  within  a  few  years  by  the  aid  of  the 
Greek  historians.  But  unfortunately  the  earlier  parts  of 
the  otherwise  reliable  Ceylon  chronicles  are,  like  the  earlier 
parts  of  Livy's  otherwise  reliable  history  of  Rome,  full 
of  inconsistencies  and  impossibilities. 

According  to  the  Ra^a-parampara,  or  line  of  kings, 
in  the  Ceylon  chronicles,  the  date  of  the  Great  Decease 
would  be  543  B.C.,  which  is  arrived  at  by  adding  to  the 
date  161  B.C.  (from  which  the  reliable  portion  of  the 
history  begins)  two  periods  of  146  and  336  years.  The 
first  purports  to  give  the  time  which  elapsed  between  161 
B.C.  and  the  great  Buddhist  church  Council  held  under 
Asoka,  and  in  the  eighteenth  year  of  his  reign,  at  Patna ; 
and  the  second  to  give  the  interval  between  that  Council 
and  the  Buddha's  death. 

It  would  result  from  the  first  calculation  that  the  date 
of  Asoka's  coronation  would  be  325  B.C.  (146+161  +  18), 
But  we  know  that  this  must  contain  a  blunder  or  blunders, 
as  the  date  of  Asoka's  coronation  can  be  fixed,  as  above 
stated,  with  absolute  certainty  within  a  year  or  two  either 
way  of  267  B.C. 

Would  it  then  be  sound  criticism  to  accept  the  other, 
earlier,  period  of  236  years  found  in  those  chronicles — a 
period  which  we  cannot  test  by  Greek  chronology — and 
by  simply  adding  the  Ceylon  calculation  of  236  years  to 
the  European  date  for  the  eighteenth  year  of  Asoka  (that 
is  circa  249  B.C.)  to  conclude  that  the  Buddha  died  in  or 
about  485  B.C.? 

I  cannot  think  so.  The  further  we  go  back  the  greater 
does  the  probability  of  error  become,  not  less.  The  most 
superficial  examination  of  the  details  of  this  earlier  period 
shows  too,  that  they  are  unreliable ;  and  what  reliance 
would  it  be  wise  to  place  upon  the  total,  apart  from  the 
details,  when  we  find  it  mentioned  for  the  first  time  in 


INTRODUCTION.  xl 


VII 


a  work,  the  Dipavawsa,  written  eight  centuries  after  the 
date  it  is  proposed  to  fix  ? 

If  further  proof  were  needed,  we  have  it  in  the  fact  that 
the  Dipavawsa  actually  contains  the  details  of  another 
calculation — based  not  on  the  lists  of  kings  (Ra^a- pa  ram- 
para),  but  on  a  list  of  Theras  (Thera-parampara) 
stretching  back  from  Asoka's  time  to  the  time  of  the 
great  Teacher — which  contradicts  this  calculation  of 
2;^6  years. 

The  Thera-parampara  gives  the  name  of  the  member 
of  the  Buddhist  Order  of  Mendicants,  that  is,  the  Thera, 
who  ordained  Mahinda  (the  son  of  Asoka),  then  the  name 
of  the  Thera  who  ordained  that  Thera,  and  so  on.  There 
are  only  five  of  them  from  Upali,  who  was  ordained  six- 
teen years  after  Buddha's  death,  down  to  Mahinda  in- 
clusive. This  would  account  not  for  236^  but  only  for 
about  150  years. 

For  let  the  reader  take  the  case  of  any  clergyman  in 
the  present  day.  The  Bishop  who  ordains  him  would  have 
been  ordained  thirty  or  forty  years  before ;  and  four  such 
intervals  would  fill  out,  not  236  years,  but  about  a  century 
and  a  half;  and  a  similar  argument  applies  with  reasonable 
certainty  to  the  case  in  point. 

An  examination  of  the  details  of  the  List  of  Theras 
confirms  this  conclusion  strongly  on  every  essential 
point.  An  examination  also  of  the  List  of  Kings  shows 
that  the  period  of  236  years  is  wrong  by  being  too  long. 
The  shorter  period  of  150  years  between  Asoka  and  the 
Great  Decease  agrees  much  better  with  what  we  know 
of  the  literary  history  of  Buddhism  during  that  interval. 
And  it  also  agrees  with  the  tradition  of  the  northern  Bud- 
dhists as  preserved  by  Hiouen  Thsang,  and  in  Kashmir 
and  Tibet  ^.  In  the  'Questions  of  Milinda"  also — a  work 
of  unknown  date,  preserved    only    in   its  Pali  form,  but 

^  Julien's  translation  of  Hiouen  Thsang,  '  Memoires  sur  les  contrees  occi- 
dentales,'  vol.  i.  p.  172 ;  Kahla«a's  Ra^a-tarai'igini,  Book  I ;  and  Csoma  Korosi 
in  'Asiatic  Researches,'  vol.  xx.  pp.  92,  297.  They  place  the  Great  Decease 
400  years  before  Kanishka,  whose  Council  was  held  shortly  after  the  commeuce- 
ment  of  our  era. 


xlvlii  THE    BOOK    OF    THE    GREAT    DECEASE. 

possibly  derived  from  a  northern  Buddhist  Sanskrit  work 
— the  date  of  the  Buddha's  death  is  fixed  at  five  hundred 
years  before  the  time  of  MiHnda\  who  certainly  reigned 
about  a  century  after  Christ.  I  am,  therefore,  of  opinion 
that  the  hitherto  accepted  date  of  the  Buddha's  death 
should  be  modified  accordingly. 

This  would  make  the  date  of  the  Great  Decease  about 
420-400  B.C.  (very  possibly  a  year  or  two  later),  and  the  date 
of  Gotama's  birth  therefore  eighty  years  earlier^  or  in  round 
numbers  about  500  B.C. 

I  have  discussed  the  whole  question  at  full  length  in  my 
'  Ancient  Coins  and  Measures  of  Ceylon/  written  in  ampli- 
fication of  a  paper  read  in  1874  before  the  Royal  Asiatic 
Society ;  and  to  that  work  I  must  refer  any  reader,  who 
may  take  interest  in  these  chronological  discussions,  for 
ampler  details.  I  have  been  able  here  to  present  only  a 
summary  of  an  argument  which  is  in  so  far  of  little  im- 
portance, inasmuch  as  the  rectification  which  I  have  ven- 
tured to  propose  only  differs  by  a  little  more  than  half  a 
century  from  the  earliest  date  which  can  in  any  case  be 
suggested  as  approximately  correct  (that  is  about  485  b.  c). 
The  date  543  B.  c,  still  unfortunately  accepted  outside  the 
circle  of  students  of  Buddhism  ^,  is  now  acknowledged  to 
be  too  early  by  all  scholars  who  have  seriously  considered 
the  subject. 


'  Trenckner,  p.  3.  Mr.  Trenckner  says  in  his  preface  that  Buddhaghosa 
quotes  this  work,  but  unfortunately  he  does  not  give  any  reference.  See  the 
note  below  on  our  Sutta,  Chap.  VI,  §  3. 

*  See,  for  instance,  Max  Duncker, '  History  of  Antiquity,'  vol.  iv.  p.  364.  On 
the  dated  Edict,  ascribed  by  some  to  Asoka,  see  my  note  loc.  cit.,  and  Olden- 
berg,  '  Introd.  to  the  Maha-vagga,'  p.  xxxviii. 


THE  BOOK 


OF  THE 


GREAT    DECEASE. 


MAHA-PARINIBBANA-SUTTA. 


Chapter  I. 

'^  I  ^  Thus  have  I  heard.  The  Blessed  One  was 
once  dwelHng  in  Ra^agaha,  on  the  hill  called  the 
Vulture's  Peak.  Now  at  that  time  A^ltasattu,  the 
son  of  the  queen-consort  ofVideha  origin-,  the  king 
of  Magadha,  was  desirous  of  attacking  the  Va^ians  ; 
and  he  said  to  himself,  '  I  will  root  out  these  Va^- 

^  Sections  i-io,  inclusive,  recur  in  the  Va^^i  Vagga  of  the 
Sutta  Nipata  in  the  Angutlara  Nikaya ;  and  there  is  a  curiously 
incorrect  version  of  §  3  in  the  Fa  Kheu  Pi  Hu,  translated  from 
the  Chinese  by  IMr.  Beal,  under  the  title  of  '  The  Dhaminapada 
from  the  Buddhist  Canon,'  pp.  165,  166. 

^  A^atasattu  Vedehiputto.      The  first  word  is   not  a  per- 
sonal name,  but  an  official  epithet,  '  he  against  whom  there  has 
arisen  no  (worthy  or  equal)  foe  ; '  the  second  gives  us  the  maiden 
family,  or  tribal  (not  personal)  name  of  his  mother.     Persons  of 
distinction  are  scarcely  ever  mentioned  by  name  in  Indian  Buddhist 
books,  a  rule  applying  more  especially  to  kings,  but   extended 
not  unfrequently  to  private  persons.     Thus  Upatissa,  the  earnest 
and  thoughtful  disciple  whom  the  Buddha  himself  declared  to  be 
'  the  second  founder  of  the  kingdom  of  righteousness,'  is  referred 
to  either  as  Dhamma-senapati  or  as  Sariputta  ;    epithets  of  cor- 
responding origin  to  those  in  the  text.     By  the  Grains  A^atasattu 
is  called  Ku«ika  or  Ko/nka,  which  again  is  probably  not  the  name 
'   given  to  him  at  the  rice-eating  (the  ceremony  corresponding  to 
:    infant  baptism),  but  a  nickname  acquired  in  after  life. 
[II]  B 


THE    BOOK    OF    THE    GREAT    DECEASE. 


^ians,  mighty  and  powerful  ^  though  they  be,  I  will 
destroy  these  Va/^ians,  I  will  bring  these  Va^^ians 
to  utter  ruin !' 

2.  So  he  spake  to  the  Brahman  Vassakira,  the 
prime-minister  of  Magadha,  and  said: 

'  Come  now,  O  Brahman,  do  you  go  to  the  Blessed 
One,  and  bow  down  in  adoration  at  his  feet  on  my 
behalf,  and  enquire  in  my  name  whether  he  is  free 
from  illness  and  suffering,  and  in  the  enjoyment  of 
ease  and  comfort,  and  vigorous  health.  Then  tell  . 
him  that  A^atasattu,  son  of  the  Vedehi,  the  king  of 
Magadha,  in  his  eagerness  to  attack  the  Va^^ians, 
has  resolved,  "  I  will  root  out  these  Va^^nans,  mighty, 
and  powerful  though  they  be,  I  will  destroy  these 
Va^^ians,  I  will  bring  these  Vaf^ians  to  utter  ruin!" 
And  bear  carefully  in  mind  whatever  the  Blessed 
One  may  predict,  and  repeat  it  to  me.  For  the 
Buddhas  speak  nothing  untrue!' 

3.  Then  the  Brahman  Vassakara  hearkened  to  the 
words  of  the  king,  saying,  '  Be  it  as  you  say.'  And 
ordering  a  number  of  magnificent  carriages  to  be 
made  ready,  he  mounted  one  of  them,  left  Racragaha 
with  his  train,  and  went  to  the  Vulture's  Peak, 
riding  as  far  as   the  ground  was  passable  for  car- 

^  Evammahiddhike  evammahanubhave.  There  is  nothing 
supernatural  about  the  iddhi  here  referred  to.  Etena  tesah 
samagga-bhavan  kathesi  says  the  commentator  simply:  thus 
referring  the  former  adjective  to  the  power  of  union,  as  he  does 
the  second  to  the  power  derived  from  practice  in  military  tactics 
(hatthisippadihi).  The  epithets  are,  indeed,  most  commonly 
applied  to  the  supernatural  powers  of  Devatas,  Nagas,  and  other 
fairy-like  beings  ;  but  they  are  also  used,  sometimes  in  the  simple 
sense  of  this  passage,  and  sometimes  in  the  other  sense,  of  Buddhas 
and  of  other  Arahats.  See  -M.  P.  S.  12,  43;  M.  Sud.  S.  49-53; 
^at.  I,  34,  35,  39,  41. 


MAHA-PARINIBBANA-SUTTA. 


riages,  and  then  alighting  and  proceeding  on  foot 
to  the  place  where  the  Blessed  One  was.  On 
arriving  there  he  exchanged  with  the  Blessed  One 
the  greetings  and  compliments  of  friendship  and 
civility,  sat  down  respectfully  by  his  side  [and  then 
delivered  to  him  the  message  even  as  the  king  had 
commanded  ^]. 

4.  Now  at  that  time  the  venerable  Ananda  was 
standing  behind  the  Blessed  One,  and  fanning  him. 
And  the  Blessed  One  said  to  him :  '  Have  you 
heard,  Ananda,  that  the  Va^ians  hold  full  and 
frequent  public  assemblies  ?' 

'  Lord,  so  I  have  heard,'  replied  he. 

'  So  long,  Ananda,'  rejoined  the  Blessed  One,  '  as 
the  Va^'ians  hold  these  full  and  frequent  public 
assemblies ;  so  long  may  they  be  expected  not  to 
decline,  but  to  prosper.' 

[And  in  like  manner  questioning  Ananda,  and 
receiving  a  similar  reply,  the  Blessed  One  declared 
as  follows  the  other  conditions  which  would  ensure 
the  welfare  of  the  Va^^^ian  confederacy  ^.] 

'  So  long,  Ananda,  as  the  Va^^ians  meet  together 
in  concord,  and  rise  in  concord,  and  carry  out 
their  undertakings  in  concord — so  long  as  they 
enact  nothing  not  already  established,  abrogate 
nothing  that  has  been  already  enacted,  and  act  in 
accordance  with  the  ancient  institutions  of  the 
Va^ians  as  established  in  former  days — so  long 
as  they  honour  and  esteem  and  revere  and  support 
the  Va^^Ian  elders,  and  hold  it  a  point  of  duty  to 
hearken  to  their  words — so  long  as  no  women  or  girls 


^  §  2  repeated. 

2  In  the  text  there  is  a  question,  answer,  and  reply  with  each 
clause. 


B    2 


4        THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

belonging  to  their  clans  are  detained  among  them 
by  force  or  abduction — so  long  as  they  honour  and 
esteem  and  revere  and  support  the  Va^^ian  shrines  ^ 
in  town  or  country,  and  allow  not  the  proper  offerings 
and  rites,  as  formerly  given  and  performed,  to  fall  into 
desuetude — so  long  as  the  rightful  protection,  defence, 
and  support  shall  be  fully  provided  for  the  Arahats 
among  them,  so  that  Arahats  from  a  distance  may 
enter  the  realm,  and  the  Arahats  therein  may  live  at 
ease  —  so  long  may  the  Va^ians  be  expected  not 
to  decline,  but  to  prosper.' 

5.  Then  the  Blessed  One  addressed  Vassakara 
the  Brahman,  and  said  : 

'  When  I  was  once  staying,  O  Brahman,  at  Vesali 
at  the  Sarandada  Temple^,  I  taught  the  Va^ians 
these  conditions  of  welfare ;  and  so  long  as  those 
conditions  shall  continue  to  exist  among  the  Va^- 
^ians,  so  long  as  the  Va^^ians  shall  be  well  instructed 
in  those  conditions,  so  long  may  we  expect  them 
not  to  decline,  but  to  prosper.' 

'We  may  expect  then,'  answered  the  Brahman, 'the 
welfare  and  not  the  decline  of  the  Va^^fians  when 
they  are  possessed  of  any  one  of  these  conditions  of 
welfare,  how  much  more  so  when  they  are  possessed 
of  all  the  seven.  So,  Gotama,  the  Va^ians  cannot 
be  overcome  by  the  king  of  Magadha  ;  that  is,  not 
in  battle,  without  diplomacy  or  breaking  up  their 
alliance  ^.  And  now,  Gotama,  we  must  go  ;  we  are 
busy,  and  have  much  to  do.' 

^  A^etiyani,  which  Sum.Vil.  explains  as  Yakkha-y^etiyani. 

^  The  commentator  adds  that  this  was  a  vihara  erected  on  the 
site  of  a  former  temple  of  the  Yakkha  Sarandada. 

^  'Overcome'  is  literally  'done'  (akara/ziya),  but  the  word 
evidently  has  a  similar  sense  to  that  which  '  done '  occasionally  has 


MAHA-PARINIBEANA-SUTTA. 


'  Whatever  you  think  most  fitting,  O  Brahman,' 
was  the  reply.  And  the  Brahman  Vassakara,  de- 
lighted and  pleased  with  the  words  of  the  Blessed 
One,  rose  from  his  seat,  and  went  his  way. 


y  6.  Now  soon  after  he  had  gone  the  Blessed  One 
addressed  the  venerable  Ananda,  and  said  :  *  Go  now, 
Ananda,  and  assemble  in  the  Service  Hall  such  of 
the  Brethren  ^  as  live  in  the  neighbourhood  of 
Ra^agaha.' 


in  colloquial  English.  The  Sum.  Vil,  (fol.  t\)  says  akara«iya, 
akatabba  agahetabba  :  yadidan,  nipata-mattah :  yuddhas- 
sati,  kara?iatthe  sami-va/^anari,  abhimukhena  yuddhena 
gahetuh  na  sakka  ti  attho.  Upalapana,  which  I  have  only 
met  with  here,  must  mean  'humbug,  cajolery,  diplomacy;'  see  the 
use  of  the  verb  upa-lapeti,  at  MahaVaggaV,  2,  21;  (7at.  II,  266, 
267;  Pat.  in  the  70th  Pa^'.  Sum.  Vil.  explains  it,  at  some  length, 
as  making  an  alliance,  by  gifts,  with  hostile  intent,  which  comes 
to  much  the  same  thing.    The  root  I  think  is  li. 

^  The  word  translated  '  brethren '  throughout  is  in  the  original 
bhikkhu,  a  word  most  difficult  to  render  adequately  by  any  word 
which  would  not,  to  Christians  and  in  Europe,  connote  something 
different  from  the  Buddhist  idea.  A  bhikkhu,  literally  '  beggar,' 
was  a  disciple  who  had  joined  Gotama's  order  ;  but  the  word  refers 
to  their  renunciation  of  worldly  things,  rather  than  to  their  conse- 
quent mendicancy ;  and  they  did  not  really  beg  in  our  modern 
sense  of  the  word.  Hardy  has  '  priests ; '  I  have  elsewhere  used 
'  monks '  and  sometimes  '  beggars '  and  '  members  of  the  order.' 
This  last  is,  I  think,  the  best  rendering ;  but  it  is  too  long  for  con- 
stant repetition,  as  in  this  passage,  and  too  complex  to  be  a  really 
good  version  of  bhikkhu.  The  members  of  the  order  were  not 
priests,  for  they  had  no  priestly  powers.  They  were  not  monks,  for 
they  took  no  vow  of  obedience,  and  could  leave  the  order  (and 
constantly  did  so  and  do  so  still)  whenever  they  chose.  They 
were  not  beggars,  for  they  had  none  of  the  mental  and  moral 
qualities  associated  with  that  word.  '  Brethren '  connotes  very  much 
the  position  in  which  they  stood  to  one  another ;  but  I  wish  there 
were  a  better  word  to  use  in  rendering  bhikkhu. 


THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 


And  he  did  so ;  and  returned  to  the  Blessed  One, 
and  informed  him,  saying  : 

'The  company  of  the  Brethren,  Lord,  is  assem- 
bled, let  the  Blessed  One  do  as  seemeth  to  him  fit.' 

And  the  Blessed  One  arose,  and  went  to  the 
Service  Hall ;  and  when  he  was  seated,  he  addressed 
the  Brethren,  and  said  : 

'  I  will  teach  you,  O  mendicants,  seven  conditions 
of  the  welfare  of  a  community.  Listen  well  and 
attend,  and  I  will  speak.' 

'Even  so,  Lord,'  said  the  Brethren,  in  assent,  to 
the  Blessed  One  ;  and  he  spake  as  follows  : 

*  So  long,  O  mendicants,  as  the  brethren  meet 
together  in  full  and  frequent  assemblies — so  long 
as  they  meet  together  in  concord,  and  rise  in  con- 
cord, and  carry  out  in  concord  the  duties  of  the 
order  —  so  long  as  the  brethren  shall  establish 
nothing  that  has  not  been  already  prescribed,  and 
abrogate  nothing  that  has  been  already  established, 
and  act  in  accordance  with  the  rules  of  the  order  as 
now  laid  down — so  longf  as  the  brethren  honour  and 
esteem  and  revere  and  support  the  elders  of  expe- 
rience and  lonor  standinp-,  the  fathers  and  leaders 
of  the  order,  and  hold  it  a  point  of  duty  to  hearken 
to  their  words — so  long  as  the  brethren  fall  not 
under  the  influence  of  that  craving  which,  springing 
up  within  them,  would  give  rise  to  renewed  exist- 
ence^— so  long  as  the  brethren  delight  in  a  life 
of  solitude — so  long  as  the  brethren  so  train  their 
minds  ^  that  good  and  holy  men  shall  come  to 
them,  and  those  who  have  come  shall  dwell  at  ease 


1  < 

2     < 


Ponobhavika'  punabbhava-dayika.    (S.  V.  fol.  /li.) 
Pa/f>^attaOT  yeva  satim  upa/Mapessanti' ti  attano  ab- 
bhantare  satiw  upa///^apessanti.    (S.  V.  fol.  /u.) 


MAHA-PARL\IBBANA-SUTTA. 


— SO  long  may  the  brethren  be  expected,  not  to 
decline,  but  to  prosper.  So  long  as  these  seven  con- 
ditions shall  continue  to  exist  among  the  brethren,  so 
long  as  they  are  well-instructed  in  these  conditions, 
so  long  may  the  brethren  be  expected  not  to  decline, 
but  to  prosper.' 

7.  '  Other  seven  conditions  of  welfare  will  I  teach 
you,  O  brethren.  Listen  well,  and  attend,  and  I 
will  speak.' 

And  on  their  expressing  their  assent,  he  spake 
as  follows  : 

'  So  long  as  the  brethren  shall  not  engage  in, 
or  be  fond  of,  or  be  connected  with  business — so 
long  as  the  brethren  shall  not  be  in  the  habit 
of,  or  be  fond  of,  or  be  partakers  in  idle  talk — so 
long  as  the  brethren  shall  not  be  addicted  to,  or 
be  fond  of,  or  indulge  in  slothfulness — so  long 
as  the  brethren  shall  not  frequent,  or  be  fond  of, 
or  indulge  in  society — so  long  as  the  brethren 
shall  neither  have,  nor  fall  under  the  influence  of, 
sinful  desires — so  long-  as  the  brethren  shall  not 
become  the  friends,  companions,  or  intimates  of 
sinners — so  long  as  the  brethren  shall  not  come 
to  a  stop  on  their  way  [to  Nirva;^a^]  because  they 

^'Oramattakena'tiavaramattakena  appamattakena.  'An- 
tara'  ti  arahatta?//  appatva  'va  etth'  an  tare.  '  Vosanan'  ti . .  . . 
osakkanam  ida;^  vutta?^  hoti.  Yava  sila-parisuddhi-mat- 
tena  va  vipassana-mattena  va  sotapanna-bhava-mattena  va 
sakadagami-bhava-mattena  va  anagami-bhava-mattena  va 
'vosana/;^'  na  'apa^^issanti'  nama  'vuddhi  yeva  bhikkhu- 
na?«  pa/ika;/'/kha  no  parihani.'  S.  V.  (fol.  tri).  This  is  an  inter- 
esting analogue  to  Philippians  iii.  13  :  '  I  count  not  myself  to  have 
apprehended :  but  this  one  thing  I  do,  forgetting  those  things  which 
are  behind,  and  reaching  forth  unto  those  things  which  are  before, 
I  press  toward  the  mark,'  &c.    See  also  below,  Chap.  V,  §  68. 


8        THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

have  attained  to  any  lesser  thing — so  long  may  the 
brethren  be  expected  not  to  decline,  but  to  prosper, 
'So  long  as  these  conditions  shall  continue  to 
exist  among  the  brethren,  so  long  as  they  are  in- 
structed in  these  conditions,  so  long  may  the  brethren 
be  expected  not  to  decline,  but  to  prosper.' 

8.  '  Other  seven  conditions  of  welfare  will  I  teach 
you,  O  brethren.  Listen  well,  and  attend,  and  I 
will  speak.' 

And  on  their  expressing  their  assent,  he  spake 
as  follows  : 

'  So  long  as  the  brethren  shall  be  full  of  faith, 
modest  in  heart,  afraid  of  sin  \  full  of  learning,  strong 
in  energy,  active  in  mind,  and  full  of  wisdom,  so 
long  may  the  brethren  be  expected  not  to  decline, 
but  to  prosper. 

'  So  long  as  these  conditions  shall  continue  to 
exist  among  the  brethren,  so  long  as  they  are  in- 
structed in  these  conditions,  so  long  may  the  brethren 
be  expected  not  to  decline,  but  to  prosper.' 

9.  '  Other  seven  conditions  of  welfare  will  I  teach 
you,  O  brethren.  Listen  well,  and  attend,  and  I 
will  speak.' 

And  on  their  expressing  their  assent,  he  spake 
as  follows  : 


^  The  exact  distinction  between  hiri  and  ottappa  is  here  ex- 
plained by  Buddhaghosa  as  follows  : 

'Hirimana'  ti  papa-^igu/^^/zana-lakkha^zaya  hiriya  yut- 
ta/^itta.  'Ottapi'  ti  papato  bhaya-lakkhawena  ottappena  sa- 
mannagata:  that  is,  loathing  sin  as  contrasted  with  fear  of  sin. 
But  this  is  rather  a  gloss  than  an  exact  and  exclusive  definition, 
Ahirika  is  shamelessness,  anotappa?«  frowardness.  At  G^at.  I, 
207  we  find  hiri  described  as  subjective,  and  ottappa  as  objec- 
tive, modesty  of  heart  as  contrasted  with  decency  in  outward 
behaviour. 


MAHA-PARINIBBANA-SUTTA. 


'  So  long  as  the  brethren  shall  exercise  themselves 
in  the  sevenfold  higher  wisdom,  that  is  to  say,  in 
mental  activity,  search  after  truth,  energy,  joy,  peace, 
earnest  contemplation,  and  equanimity  of  mind,  so 
long  may  the  brethren  be  expected  not  to  decline, 
but  to  prosper. 

*  So  long  as  these  conditions  shall  continue  to 
exist  among  the  brethren,  so  long  as  they  are  in- 
structed in  these  conditions,  so  long  may  the  brethren 
be  expected  not  to  decline,  but  to  prosper.' 

10.  '  Other  seven  conditions  of  welfare  will  I  teach 
you,  O  brethren.  Listen  well,  and  attend,  and  I 
will  speak.' 

And  on  their  expressing  their  assent,  he  spake 
as  follows : 

'  So  long  as  the  brethren  shall  exercise  themselves 
in  the  sevenfold  perception  due  to  earnest  thought, 
that  is  to  say,  the  perception  of  impermanency,  of 
non-individuality  ^  of  corruption,  of  the  danger  of  sin, 
of  sanctification,  of  purity  of  heart,  of  Nirva;/a,  so 
long  may  the  brethren  be  expected  not  to  decline, 
but  to  prosper. 

'  So  long  as  these  conditions  shall  continue  to  exist 
among  the  brethren,  so  long  as  they  are  instructed 
in  these  conditions,  so  long  may  the  brethren  be 
expected  not  to  decline,  but  to  prosper.' 

11.  '  Six  conditions  of  welfare  will  I  teach  you,  O 
brethren.     Listen  well,  and  attend,  and  I  will  speak.' 

And  on  their  expressing  their  assent,  he  spake 
as  follows  : 

^  For  a  further  explanation  of  the  meaning  of  anattaw^  see 
Gotama's  second  discourse  in  the  INIaha  Vagga  I,  6  :  38-47. 
Buddhaghosa  makes  no  special  comment  here  on  either  of  the 
seven  perceptions. 


lO       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

*  So  long  as  the  brethren  shall  persevere  in  kind- 
ness of  action,  speech,  and  thought  amongst  the 
saints,  both  in  public  and  in  private — so  long  as 
they  shall  divide  without  partiality,  and  share  in 
common  with  the  upright  and  the  holy,  all  such 
things  as  they  receive  in  accordance  with  the 
just  provisions  of  the  order,  down  even  to  the  mere 
contents  of  a  begging  bowl — so  long  as  the  brethren 
shall  live  among  the  saints  in  the  practice,  both 
in  public  and  in  private,  of  those  virtues  which  (un- 
broken, intact,  unspotted,  unblemished)  are  produc- 
tive of  freedom  \  and  praised  by  the  wise;  which  are 
untarnished  by  the  desire  of  future  life,  or  by  the 
belief  in  the  efficacy  of  outward  acts  ^ ;  and  which 
are  conducive  to  high  and  holy  thoughts — so  long  as 
the  brethren  shall  live  amono;  the  saints,  cherishing, 
both  in  public  and  in  private,  that  noble  and  saving 
faith  which  leads  to  the  complete  destruction  of  the 
sorrow  of  him  who  acts  according  to  it — so  long 
may  the  brethren  be  expected  not  to  decline,  but 
to  prosper, 

'So  long  as  these  six  conditions  shall  continue  to 

^  Buddhaghosa  takes  this  in  a  spiritual  sense,  'tani  pan'  etani 
(silani)  ta«ha-dasavyato  mo/Jetva  bhu^issa-bhava-kara- 
«ato  bhu^issani:'  that  is,  'These  virtues  are  bhu^issani  be- 
cause they  bring  one  to  the  state  of  a  free  man  by  delivering  him 
from  the  slavery  of  craving.' 

^  Ta«ha-di///nhi  aparama///^atta,  idaw  nama  tva;^  apan- 
napubbo  ti  kena/^'i  parama/Z^^uw^  asakku;/eyyatta /^a,  '  apa- 
rama///;ani'  (S.V.  fol.  //u),  that  is,  'These  virtues  are  called 
aparama////ani  because  they  are  untarnished  by  craving  or  de-  • 
lusion,  and  because  no  one  can  say  of  him  who  practices  them, 
"you  have  been  already  guilty  of  such  and  such  a  sin.'"  Craving 
is  here  the  hope  of  a  future  life  in  heaven,  and  delusion  the 
belief  in  the  efficacy  of  rites  and  ceremonies  (the  two  nissayas) 
which  are  condemned  as  unworthy  inducements  to  virtue. 


1.  MAHA-PARINIBBANA-SUTTA.  I  I 

exist  among  the  brethren,  so  long  as  they  are  in- 
structed in  these  six  conditions,  so  long  may  the 
brethren  be  expected  not  to  decline,  but  to  prosper.' 


12.  And  whilst  the  Blessed  One  stayed  there  at 
Ra^ragfaha  on  the  Vulture's  Peak  he  held  that  com- 
prehensiv^e  religious  talk  with  the  brethren  on  the 
nature  of  upright  conduct,  and  of  earnest  contem- 
plation, and  of  intelligence.  '  Great  is  the  fruit, 
great  the  advantage  of  earnest  contemplation  when 
set  round  with  upright  conduct.  Great  is  the  fruit, 
great  the  advantage  of  Intellect  when  set  round  with 
earnest  contemplation.  The  mind  set  round  with 
intelligence  is  freed  from  the  great  evils,  that  is 
to  say,  from  sensuality,  from  individuality,  from 
delusion,  and  from  ignorance  \' 

^  This  paragraph  is  spoken  of  as  if  it  were  a  well-known  sum- 
mary, and  it  is  constantly  repeated  below.  The  word  I  have 
rendered  'earnest  contemplation'  is  samadhi,  which  occupies  in 
the  Pali  Pi/akas  very  much  the  same  position  as  faith  does  in  the 
New  Testament ;  and  this  section  shows  that  the  relative  import- 
ance of  samadhi,  pa««a,  and  sila  played  a  part  in  early  Bud- 
dhism just  as  the  distinction  between  faith,  reason,  and  works 
did  afterwards  in  Western  theology.  It  would  be  difficult  to  find 
a  passage  in  which  the  Buddhist  view  of  the  relation  of  these 
conflicting  ideas  is  stated  with  greater  beauty  of  thought,  or  equal 
succintness  of  form. 

The  expression  'set  round  with'  is  in  Pali  paribhavita,  which 
Dr.  Morris  holds  to  be  etymologically  exactly  parallel  to  our 
phrase  'perfected  by,'  on  the  ground  that  facio  is  a  causal  of  the 
Latin  representative  of  the  Sanskrit  root  bhu.  In  the  A'etokhila 
Sutta  of  the  Ma^^>^ima  Nikaya  eggs  are  said  to  be  paribhavitani 
by  a  brooding  hen.  Buddhaghosa  says  simply  sila-paribhavito 
ti  adesu  yamhi  sile  />^atva  magga-samadhi/w  nibbattenti 
so  tena  silena  paribhavito.  'The  samadhi  belonging  to 
the  (Noble  Eightfold)  Path  is  said  to  be  paribhavito  by  that 
virtue,  in  which  they  (that  is,  the  converted)  are  steadfast  whilst 
they  practice  the  samadhi.' 


12       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

13.  Now  when  the  Blessed  One  had  sojourned 
at  Ra^agaha  as  long  as  he  pleased,  he  addressed 
the  venerable  Ananda,  and  said  :  '  Come,  Ananda, 
let  us  g-o  to  Ambala///^ika.' 

'So  be  it,  Lord!'  said  Ananda  in  assent,  and  the 
Blessed  One,  with  a  large  company  of  the  brethren, 
proceeded  to  Ambala////ika. 

14.  There  the  Blessed  One  stayed  in  the  king's 
house  and  held  that  comprehensive  religious  talk 
with  the  brethren  on  the  nature  of  upright  conduct, 
and  of  earnest  contemplation,  and  of  intelligence. 
'  Great  is  the  fruit,  great  the  advantage  of  earnest 
contemplation  when  set  round  with  upright  conduct. 
Great  is  the  fruit,  great  the  advantage  of  intellect 
when  set  round  with  earnest  contemplation.  The 
mind  set  round  with  intelligence  is  freed  from  the 
great  evils,  that  is  to  say,  from  sensuality,  from 
individuality,  from  delusion,  and  from  ignorance.' 


15.  Now  when  the  Blessed  One  had  stayed  as 
long  as  was  convenient  at  Ambala////ika,  he  ad- 
dressed the  venerable  Ananda,  and  said  :  '  Come, 
Ananda,  let  us  go  on  to   Nalanda.' 

'So  be  it.  Lord!'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  proceeded,  with  a  great 
company  of  the  brethren,  to  Nalanda ;  and  there,  at 
Nalanda,  the  Blessed  One  stayed  in  the  Pavarika 
mango  grove. 

16.  ^Now  the  venerable   Sariputta  came  to  the 

■^  This  conversation  is  given  at  lengtii  in  the  Sampasadaniya 
Sutta  of  the  Digha  Nikaya,  and  also  in  the  Satipa////ana  Vagga 
of  the  Sa;«yutta  Nikaya.  I  have  compressed  mere  repetitions  at 
the  places  marked  with  [  ]  where  the  preceding  clauses  are,  in  the 
text,  repeated  in  full. 


MAHA-PARINIBBANA-SUTTA.  1 3 


place  where  the  Blessed  One  was,  and  having 
saluted  him,  took  his  seat  respectfully  at  his  side, 
and  said  :  '  Lord !  such  faith  have  I  in  the  Blessed 
One,  that  methinks  there  never  has  been,  nor  will 
there  be,  nor  is  there  now  any  other,  whether 
Sama;^a  or  Brahman,  who  is  greater  and  wiser  than 
the  Blessed  One,  that  is  to  say,  as  regards  the 
hio^her  wisdom.' 

'  Grand  and  bold  are  the  words  of  thy  mouth, 
Sariputta  :  verily,  thou  hast  burst  forth  into  a  song 
of  ecstasy  !  of  course  then  thou  hast  known  all  the 
Blessed  Ones  who  in  the  long  ages  of  the  past  have 
been  Arahat  Buddhas,  comprehending  their  minds 
with  yours,  and  aware  what  their  conduct  was,  what 
their  doctrine,  what  their  wisdom,  what  their  mode 
of  life,  and  what  salvation  they  attained  to  ?' 

'  Not  so,  O  Lord!' 

'  Of  course  then  thou  hast  perceived  all  the 
Blessed  Ones  who  in  the  long  ages  of  the  future 
shall  be  Arahat  Buddhas  comprehending  [in  the 
same  manner  their  whole  minds  with  yours]?' 

'  Not  so,  O  Lord  !' 

'  But  at  least  then,  O  Sariputta,  thou  knowest  me 
as  the  Arahat  Buddha  now  alive,  and  hast  pene- 
trated my  mind  [in  the  manner  I  have  mentioned]  ! ' 

'Not  even  that,  O  Lord!' 

'  You  see  then,  Sariputta,  that  you  know  not  the 
hearts  of  the  Arahat  Buddhas  of  the  past  and  of  the 
future.  Why  therefore  are  your  words  so  grand 
and  bold  ?  Why  do  you  burst  forth  into  such  a 
song  of  ecstasy  ?' 

1 7.  '  O  Lord  I  I  have  not  the  knowledge  of  the 
hearts  of  the  Arahat  Buddhas  that  have  been,  and 
are  to  come,  and  now  are.     I  only  know  the  lineage 


14      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

of  the  faith.  Just,  Lord,  as  a  king  might  have  a 
border  city,  strong  in  its  foundations,  strong  in  its 
ramparts  and  tora/^as,  and  with  one  gate  alone ;  and 
the  king  might  have  a  watchman  there,  clever,  ex- 
pert, and  wise,  to  stop  all  strangers  and  admit  only 
friends.  And  he,  on  going  over  the  approaches  all 
round  the  city,  might  not  so  observe  all  the  joints 
and  crevices  in  the  ramparts  of  that  city  as  to  know 
where  even  a  cat  could  get  out.  That  might  well 
be.  Yet  all  living  things  of  larger  size  that  entered 
or  left  the  city,  would  have  to  do  so  by  that  gate. 
Thus  only  is  it,  Lord,  that  I  know  the  lineage  of 
the  faith.  I  know  that  the  Arahat  Buddhas  of  the 
past,  putting  away  all  lust,  ill-will,  sloth,  pride,  and 
doubt ;  knowinof  all  those  mental  faults  which  make 
men  weak ;  training  their  minds  in  the  four  kinds  of 
mental  activity ;  thoroughly  exercising  themselves 
in  the  sevenfold  higher  wisdom,  received  the  full 
fruition  of  Enlightenment.  And  I  know  that  the 
Arahat  Buddhas  of  the  times  to  come  will  [do  the 
same].  And  I  know  that  the  Blessed  One,  the 
Arahat  Buddha  of  to-day,  has  [done  so]  now  \' 


iS.    There    in    the    Pavarika    mango    grove    the 
Blessed  One  held  that  comprehensive  religious  talk 

^  The  tertium  quid  of  the  comparison  is  the  completeness  of 
the  knowledge.  Sariputta  acknowledges  that  he  was  wrong  in 
jumping  to  the  wide  conclusion  that  his  own  lord  and  master  was 
the  wisest  of  all  the  teachers  of  the  different  religious  systems  that 
were  known  to  him.  So  far — after  the  cross-examination  by  the 
Buddha — he  admits  that  his  knowledge  does  not  reach.  But  he 
maintains  that  he  does  know  that  which  is,  to  him,  after  all  the 
main  thing,  namely,  that  all  the  Buddhas  must  have  passed  through 
the  process  here  laid  down  as  leading  up  to  Buddhahood.  The 
Pali  of 'the  full  fruition  of  Enlightenment'  is  anuttaraw  sarama- 
sambodhiw,  which  might  be  rendered  'Supreme  Buddhahood.' 


I.  MAHA-PARINIBBANA-SUTTA.  1 5 

with  the  brethren  on  the  nature  of  upright  conduct, 
and  of  earnest  contemplation,  and  of  intelhgence. 
'  Great  is  the  fruit,  great  the  advantage  of  earnest 
contemplation  when  set  round  with  upright  conduct. 
Great  is  the  fruit,  great  the  advantage  of  intellect 
when  set  round  with  earnest  contemplation.  The 
mind  set  round  with  intelligence  is  freed  from  the 
great  evils,  that  is  to  say,  from  sensuality,  from 
individuality,  from  delusion,  and  from  ignorance.' 


19.  Now  when  the  Blessed  One  had  stayed  as 
long-  as  was  convenient  at  Nalanda,  he  addressed 
the  venerable  Ananda,  and  said  :  '  Come,  Ananda, 
let  us  go  on  to  Pa/aligama.' 

'So  be  it.  Lord!'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  proceeded,  with  a  great 
company  of  the  brethren,  to  Pa/aligama. 

20.  ^Now  the  disciples  at  Pa/aligama  heard  of  his 
arrival  there,  and  they  went  to  the  place  where  he 
was,  took  their  seats  respectfully  beside  him,  and 
invited  him  to  their  village  rest  house.  And  the 
Blessed  One  signified,  by  silence,  his  consent. 

21.  Then  the  Pa/aligama  disciples  seeing  that  he 
had  accepted  the  invitation,  rose  from  their  seats, 
and  went  away  to  the  rest  house,  bowing  to  the 
Blessed  One  and  keeping  him  on  their  right  as  they 
past  him^.      On  arriving  there  they  made  the  rest 

^  From  this  sentence  down  to  the  end  of  the  verses  at  Chap.  II, 
§  3,  is,  with  a  few  unimportant  variations,  word  for  word  the  same 
as  Maha  Vagga  VI,  28,  i,  to  VI,  29,  2. 

2  It  would  be  very  rude  to  have  left  him  otherwise.  So  in 
Europe  a  similar  custom  is  carried  still  further,  persons  leaving  the 
royal  presence  being  expected  to  go  out  backwards. 


1 6       THE  BOOK  OF  THE  GREAT  DECEASE.       CH, 

house  fit  in  every  way  for  occupation  \  placed  seats 
in  it,  set  up  a  water-pot,  and  fixed  an  oil  lamp. 
Then  they  returned  to  the  Blessed  One,  and  bowing, 
stood  beside  him,  and  said :  '  All  things  are  ready, 
Lord!  It  is  time  for  you  to  do  what  you  deem 
most  fit.' 

2  2.  And  the  Blessed  One  robed  himself,  took  his 
bowl  and  other  things,  went  with  the  brethren  to 
the  rest  house,  washed  his  feet,  entered  the  hall, 
and  took  his  seat  against  the  centre  pillar,  with  his 
face  towards  the  east.  And  the  brethren  also,  after 
washing  their  feet,  entered  the  hall,  and  took  their 
seats  round  the  Blessed  One,  against  the  western 
wall,  and  facing  the  east.  And  the  Pa/aligama  disci- 
ples too,  after  washing  their  feet,  entered  the  hall, 
and  took  their  seats  opposite  the  Blessed  One,  against 
the  eastern  wall,  and  facing  towards  the  west. 

23.  2  Then  the  Blessed  One  addressed  the  Pa/ali- 
gama disciples,  and  said  :  '  Fivefold,  O  householders, 
is  the  loss  of  the  wrong-doer  through  his  want  of 
rectitude.  In  the  first  place  the  wrong-doer,  devoid 
of  rectitude,  falls  into  great  poverty  through  sloth ; 
in  the  next  place  his  evil  repute  gets  noised  abroad ; 
thirdly,  whatever  society  he  enters — whether  of 
Brahmans,  nobles,  heads  of  houses,  or  Sama;ms — 

^  With  reference  to  Oldenberg's  note  at  Maha  Vagga,  p.  384,  it 
may  be  mentioned  that  Buddhaghosa  says  here,  'sabba-santha- 
rin'  ti  yatha  sabbaw  santhatara  yeva.    (S.  V.  fol.  /e.) 

^  The  following  sentences  contain  a  synopsis  of  what  was  merely 
the  elementary  righteousness,  the  Adi-brahma-/&ariyaw,  quite 
distinct  from,  and  not  for  a  moment  to  be  compared  in  glory  with 
the  Magga-brahma-/('ariya;^z,  the  system  developed  in  the  Noble 
Eightfold  Path.  It  will  have  been  seen  above,  §11,  that  the  latter, 
to  be  perfect,  must  be  untarnished  by  the  attraction  of  the  hope  of 
heaven  or  the  fear  of  hell. 


I.  MAHA-PARINIBBANA-SUTTA.  1 7 

he  enters  shyly  and  confused;  fourthly,  he  is  full 
of  anxiety  when  he  dies ;  and  lastly,  on  the  dis- 
solution of  the  body,  after  death,  he  is  reborn  into 
some  unhappy  state  of  suffering  or  woe  \  This,  O 
householders,  is  the  fivefold  loss  of  the  evil-doer  ! ' 

24.  '  Fivefold,  O  householders,  is  the  gain  of  the 
well-doer  through  his  practice  of  rectitude.  In  the 
first  place  the  well-doer,  strong  in  rectitude,  acquires 
great  wealth  through  his  industry ;  in  the  next  place, 
good  reports  of  him  are  spread  abroad ;  thirdly, 
whatever  society  he  enters — whether  of  nobles,  Brah- 
mans,  heads  of  houses,  or  members  of  the  order — 
he  enters  confident  and  self-possessed  ;  fourthly,  he 
dies  without  anxiety ;  and  lastly,  on  the  dissolution 
of  the  body,  after  death,  he  is  reborn  into  some 
happy  state  in  heaven.  This,  O  householders,  is 
the  fivefold  gain  of  the  well-doer.' 

25.  When  the  Blessed  One  had  thus  taught  the 
disciples,  and  incited  them,  and  roused  them,  and 
gladdened  them,  far  into  the  night  with  religious 
discourse,  he  dismissed  them,  saying,  '  The  night  is 
far  spent,  O  householders.  It  is  time  for  you  to  do 
what  you  deem  most  fit.'  '  Even  so,  Lord!'  answered 
the  disciples  of  Pa/aligama,  and  they  rose  from  their 
seats,  and  bowing  to  the  Blessed  One,  and  keeping 
him  on  their  right  hand  as  they  passed  him,  they 
departed  thence. 

And  the  Blessed  One,  not  long  after  the  disciples 

^  Four  such  states  are  mentioned,  apaya,  duggati,  vinipato, 
and  nirayo,  all  of  which  are  temporary  states.  The  first  three 
seem  to  be  synonyms.  The  last  is  one  of  the  four  divisions  into 
which  the  first  is  usually  divided,  and  is  often  translated  hell ;  but 
not  being  an  eternal  state,  and  not  being  dependent  or  conse- 
quent upon  any  judgment,  it  cannot  accurately  be  so  rendered. 
[II]  C 


1 8       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

of  Pa/aligama  had  departed  thence,  entered  into  his 
private  chamber. 


26.  At  that  time  Sunidha  and  Vassakara,  the 
chief  ministers  of  Magadha,  were  building  a  fortress 
at  Pa/ahgama  to  repel  the  Va^ians,  and  there 
were  a  number  of  fairies  who  haunted  in  thousands 
the  plots  of  ground  there.  Now,  wherever  ground 
is  so  occupied  by  powerful  fairies,  tl\ey  bend  the 
hearts  of  the  most  powerful  kings  and  ministers  to 
build  dwelling-places  there,  and  fairies  of  middling 
and  inferior  power  bend  in  a  similar  way  the  hearts 
of  middlino'  or  inferior  kinoes  and  ministers. 

27.  And  the  Blessed  One,  with  his  great  and 
clear  vision,  surpassing  that  of  ordinary  men,  saw 
thousands  of  those  fairies  hauntincr  Pa/alisfama. 
And  he  rose  up  very  early  in  the  morning,  and  said 
to  Ananda :  '  Who  is  it  then,  Ananda,  who  is  build- 
ing a  fortress  at  Pa/aligama  ? ' 

'  Sunidha  and  Vassakara,  Lord,  the  chief  minis- 
ters of  Magadha,  are  building  a  fortress  there  to  keep 
back  the  Va^ians.' 

28.  They  act,  Ananda,  as  if  they  had  consulted 
with  the  Tavati;;2sa  angels.  [And  telling  him  of 
what  he  had  seen,  and  of  the  influence  such  fairies 
had,  he  added] :  *  And  among  famous  places  of 
residence  and  haunts  of  busy  men,  this  will  become 
the  chief,  the  city  of  Pa/ali-putta,  a  centre  for  the 
interchange  of  all  kinds  of  wares.  But  three  dangers 
will  hang  over  Pa/ali-putta,  that  of  fire,  that  of  water, 
and  that  of  dissension  ^' 


^  This  paragraph  is  of  importance  to  the  orthodox  Buddhist  as 
proving  the  Buddha's  power  of  prophecy  and  the  authority  of  the, 


I 


I.  MAHA-PARINIBBANA-SUTTA.  1 9 

29.  Now  Sunidha  and  Vassakara,  the  chief 
ministers  of  Magadha,  proceeded  to  the  place  where 
the  Blessed  One  was.  And  when  they  had  come 
there  they  exchanged  with  the  Blessed  One  the 
greetings  and  compliments  of  friendship  and  civility, 
and  stood  there  respectfully  on  one  side.  And,  so 
standing,  Sunidha  and  Vassakara,  the  chief  ministers 
of  Magadha,  spake  thus  to  the  Blessed  One  : 

*  May  the  venerable  Gotama  do  us  the  honour 
of  taking  his  meal,  together  with  the  company  of 
the  brethren,  at  our  house  to-day.'  And  the  Blessed 
One  signified,  by  silence,  his  consent. 

30.  Then  when  Sunidha  and  Vassakara,  the  chief 
ministers  of  Magadha,  perceived  that  he  had  given 
his  consent,  they  returned  to  the  place  where  they 
dwelt.  And  on  arriving  there,  they  prepared  sweet 
dishes  of  boiled  rice,  and  cakes ;  and  informed  the 
Blessed  One,  saying : 

Buddhist  scriptures.  To  those  who  conclude  that  such  a  passage 
must  have  been  written  after  the  event  that  is  prophesied,  it  is 
valuable  evidence  of  the  age  both  of  the  Maha  Vagga  and  of  the 
]\Iahaparinibbana  Sutta; — evidence,  however,  that  cannot  as  yet 
be  applied  to  its  full  extent,  as  the  time  at  which  Pa/ali-gama 
had  grown  into  the  great  and  important  city  of  Pa/ali-putta  is  not 
as  yet  known  with  sufficient  certainty.  The  late  Burmese  tradition 
on  this  point  given  in  Bigandet's  Legend  of  the  Burmese  Buddha, 
vol.  ii,  p.  183,  can  scarcely  be  depended  upon,  though  it  doubt- 
less rests  on  older  documents,  and  is  mentioned  also  by  Hiouen 
Thsang. 

The  curious  popular  belief  as  to  good  and  bad  fairies  haunting 
the  sites  of  houses  gave  rise  to  a  quack  science,  akin  to  astrology^ 
called  vatthu-vi^^a,  which  Buddhaghosa  explains  here  at  some 
length,  and  which  is  frequently  condemned  elsewhere  in  the  Pali 
Pi/akas.  See,  for  instance,  §  i  of  the  iMaha-sila/«,  translated  below 
in  the  Tevi^^a  Sutta.  The  belief  is  turned  to  ridicule  in  the 
edifying  legend,  No.  40,  in  my  '  Buddhist  Birth  Stories,'  pp. 
326-334. 

C    2 


20       THE  BOOK  OF  THE  GREAT  DECEASE. 


'  The  hour  of  food  has  come,  O  Gotama,  and 
all  is  ready.' 

And  the  Blessed  One  robed  himself  early,  took 
his  bowl  with  him,  and  repaired  with  the  brethren 
to  the  dwelling-place  of  Suntdha  and  Vassakara, 
and  sat  down  on  the  seat  prepared  for  him. 
And  with  their  own  hands  they  set  the  sweet  rice 
and  the  cakes  before  the  brethren  with  the  Buddha 
at  their  head,  and  waited  on  them  till  they  had  had 
enough.  And  when  the  Blessed  One  had  finished 
eating  his  meal,  the  ministers  brought  a  low  seat, 
and  sat  down  respectfully  at  his  side. 

31.  And  when  they  were  thus  seated  the  Blessed 
One  eave  thanks  in  these  verses  : — 

'Wheresoe'er  the  prudent  man  shall  take  up  his 

abode 
Let  him  support  there  good  and  upright  men  of 

self-control. 
Let  him   give  gifts   to  all   such   deities    as  may 

be  there. 
Revered,  they  will  revere  him  :    honoured,  they 

honour  him  again ; 
Are  gracious  to  him  as  a  mother  to  her  own,  her 

only  son. 
And  the  man  who  has  the  grace  of  the  gods,  good 

fortune  he  beholds  \' 


^  This  passage  gives  Buddhaghosa  a  good  deal  of  difficulty,  as  it 
apparently  inculcates  offerings  to  the  gods,  which  is  contrary  not 
only  to  both  the  letter  and  spirit  of  Buddhism,  but  a.lso  to  the 
practice  of  Buddhists.  He  explains  away  the  gifts  to  the  deities 
by  saying  they  are  gifts  of  merit  only  (patti) — the  giver  giving  the 
four  necessaries  to  Bhikkhus,  and  then  expressing  a  wish  that 
the  Devatas  should  share  in  his  punna..  I  am  inclined  to  think, 
on  the  authority  of  the  Deva-dhamma  Gataka  (No.  9  in  '  Buddhist 


I.  MAHA-PARINIBBANA-SUTTA.  21 

32.  And  when  he  had  thanked  the  ministers  in 
these  verses  he  rose  from  his  seat  and  departed 
thence.  And  they  followed  him  as  he  went,  saying, 
'  The  gate  the  Sama;^a  Gotama  goes  out  by  to-day 
shall  be  called  Gotama's  gate,  and  the  ferry  at 
which  he  crosses  the  river  shall  be  called  Gotama's 
ferry.'  And  the  gate  he  went  out  at  was  called 
Gotama's  gate. 


33.  But  the  Blessed  One  went  on  to  the  river. 
And  at  that  time  the  river  Ganp-es  was  brimful  and 

o 

overflowing  ^ ;  and  wishing  to  cross  to  the  opposite 
bank,  some  began  to  seek  for  boats,  some  for  rafts  of 
wood,  while  some  made  rafts  of  basket-work  ^.  Then 
the  Blessed  One  as  instantaneously  as  a  strong  man 
would  stretch  forth  his  arm,  or  draw  it  back  again 
when  he  had  stretched  it  forth,  vanished  from  this 
side  of  the  river,  and  stood  on  the  further  bank  with 
the  company  of  the  brethren. 

34.  And  the  Blessed  One  beheld  the  people 
looking  for  boats  and  rafts,  and  as  he  beheld  them 
he  brake  forth  at  that  time  into  this  song : — 

'  They  who  cross  the  ocean  drear 
Making  a  solid  path  across  the  pools — 

Birth  Stories '),  that  by  the  deities  are  here  meant  the  '  good  and 
upright  men  of  self-control,'  mentioned  in  the  previous  clause. 
The  verses  were  perhaps  originally  non-Buddhistic. 

^  Samatittika  kakapeyya.  See  the  note  on  Tevi^^a  Sutta 
I,  19,  translated  below,  where  the  same  expression  occurs. 

'^  Ulumpan  ti  paraw  gamanatthaya  awiyo  ko//etva  ka- 
tawz;  kullan  ti  valli-adihi  bandhitva  katabbawi,  says 
Buddhaghosa.  The  spelling  u/umpaw  would  correspond  better 
to  the  Sanskrit  form  u^upa,  and  has  been  chosen  by  Childers  in 
his  dictionary,  and  by  Oldenberg  in  his  transliteration  of  this 
passage  (Maha  Vagga  VI,  28  :  11,  12). 


2  2       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Whilst  the  vain  world  ties  its  basket  rafts — 
These  are  the  wise,  these  are  the  saved  indeedM' 


End  of  the  First  Portion  for  Recitation. 


^  That  is,  those  who  cross  the  'ocean  drear'  of  ta«ha,  or 
craving;  avoiding,  by  means  of  the  'dyke'  or  causeway  of  the 
Noble  Path,  the  'pools'  or  shallows  of  lust,  and  ignorance,  and 
delusion  (comp.  Dhp.  v.  91),  whilst  the  vain  world  looks  for  sal- 
vation from  rites,  and  ceremonies,  and  gods, — '  these  are  the  wise, 
these  are  the  saved  indeed!' 

How  the  metre  of  the  verses  in  the  text  fell  into  the  confusion 
in  which  it  at  present  stands  is  not  easy  to  see.  One  would 
expect — 

Ye  visa^^a  pallalani  taranti  a«?zava7«  sara;« 
KuUawz  hi  ^ano  bandhati  timia.  medhavino  ^ana. 
That  a  gloss  can  creep  into  the  text,  even  in  verses,  is  clear  from 
the  indisputable  instance  at  Gataka  II,  35;  and  the  words  setum 
katvana  would  have  been  a  very  natural  gloss  had  the  passage 
once  stood  as  above.  Then  supposing  that  a  copyist  or  reciter 
had  found  the  words  ye  visa^^a  pallalani  setum  katvana 
taranti  awwavaw  saraw,  he  might  have  corrected,  as  he  thought, 
the  order  of  the  words  so  as  to  avoid  any  possibility  of  the  words 
being  taken  to  mean  that  the  setu,  the  solid  causeway,  was  made 
over  the  a««avaw2  sara?«,  the  vastly  deep,  which  would  be  pal- 
pably absurd.  Buddhaghosa  found  setum  katvana  in  the  text, 
but  it  is  not  possible  to  tell  in  what  order  he  found  the  words.  The 
Tumour  MS.  of  the  Sumangala  Vilasini  has  pabandhati,  but  a 
Ceylon  copy  of  the  Samanta  Pasadika  confirms  the  Burmese  read- 
ing bandhati  at  Maha  Vagga  VI,  28,  13.  I  need  scarcely  say 
that  the  translation  follows  the  printed  text.  We  know  too  little 
about  the  history  of  the  Pali  Suttas  to  be  able  to  do  more  than 
make  a  passing  note  of  such  curiosities. 

On  vanishing  away  from  a  place,  comp.  below,  III,  22. 


MAHA-PARINIBBANA-SUTTA.  23 


Chapter    II. 

v/  I.  Now  the  Blessed  One  addressed  the  venera- 
ble Ananda,  and  said  :  '  Come,  Ananda,  let  us  go 
on  to  Ko/igama.' 

'So  be  it,  Lord!'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

The  Blessed  One  proceeded  with  a  great  company 
of  the  brethren  to  Ko^'igama;  and  there  he  stayed 
in  the  villaore  itself  ^ 
^  2.  And  at  that  place  the  Blessed  One  addressed 
the  brethren,  and  said:  'It  is  through  not  under- 
standing and  grasping  four  Noble  Truths,  O  brethren, 
that  we  have  had  to  run  so  long,  to  wander  so 
long  in  this  weary  path  of  transmigration,  both  you 
and  I!' 

'  And  what  are  these  four  ?' 

'  The  noble  truth  about  sorrow  ;  the  noble  truth 
about  the  cause  of  sorrow ;  the  noble  truth  about 
the  cessation  of  sorrow ;  and  the  noble  truth  about 
the  path  that  leads  to  that  cessation.  But  when 
these  noble  truths  are  grasped  and  known  the 
craving  for  existence  is  rooted  out,  that  which 
leads  to  renewed  existence  is  destroyed,  and  then 
there  is  no  more  birth!' 
^  3.  Thus  spake  the  Blessed  One  ;  and  when  the 
Happy  One  had  thus  spoken,  then  again  the 
Teacher  said  : 

^  As  will  be  observed  from  the  similar  passages  that  follow, 
there  is  a  regular  sequence  of  clauses  in  the  set  descriptions  of  the 
Buddha's  movements.  The  last  clause  should  specify  the  particular 
grove  or  house  where  the  Blessed  One  stayed ;  but  it  is  also  (in 
this  and  one  or  two  other  cases)  inserted  with  due  regularity  even 
when  it  adds  nothing  positive  to  the  sense. 


24       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

'  By  not   seeing  the   four  Noble   Truths  as  they 

really  are, 
Long  is  the  path  that  is  traversed  through  many 

a  birth  ; 
When  these  are  grasped,  the   cause  of  birth  is 

then  removed, 
The  root  of  sorrow  rooted  out,  and  there  is  no 

more  birth/ 


4.  There  too,  while  staying  at  Ko/igama,  the 
Blessed  One  held  that  comprehensive  religious  dis- 
course with  the  brethren  on  the  nature  of  upright 
conduct,  and  of  earnest  contemplation,  and  of  in- 
telligence. *  Great  is  the  fruit,  great  the  advan- 
tage of  earnest  contemplation  when  set  round  with 
upright  conduct.  Great  is  the  fruit,  great  the 
advantage  of  intellect  when  set  round  with  earnest 
contemplation.  The  mind  set  round  with  intelligence 
is  freed  from  the  great  evils, — that  is  to  say,  from 
sensuality,  from  individuality,  from  delusion,  and 
from  ignorance.' 

5.  Now  when  the  Blessed  One  had  remained  as 
long  as  was  convenient  at  Ko/igama,  he  addressed 
the  venerable  Ananda,  and  said :  '  Come,  Ananda, 
let  us  go  on  to  the  villages  of  Nadika.' 

'So  be  it.  Lord!'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

And  the  Blessed  proceeded  to  the  villages  of 
Nadika  with  a  great  company  of  the  brethren ;  and 
there,  at  Nadika,  the  Blessed  One  stayed  at  the 
Brick  Halli. 


^  At  first  Nadika  is  (twice)  spoken  of  in  the  plural  number ;  but 
then,  thirdly,  in  the  last   clause,  in  the  singular.       Buddhaghosa 


n.  MAHA-PARIXIBBANA-SUTTA.  25 

6.  And  the  venerable  Ananda  went  to  the 
Blessed  One  and  paid  him  reverence  and  took 
his  seat  beside  him.  And  when  he  was  seated,  he 
addressed  the  Blessed  One,  and  said :  '  The  brother 
named  Sa//^a  has  died  at  Nadika,  Lord.  Where  has 
he  been  reborn,  and  what  is  his  destiny  ?  The 
sister  named  Nanda  has  died,  Lord,  at  Nadika. 
Where  is  she  reborn,  and  what  is  her  destiny  ?' 
And  in  the  same  terms  he  enquired  concerning 
the  devout  Sudatta,  and  the  devout  lady  Su^ata, 
the  devout  Kakudha,  and  Kalinga,  and  Nika/a, 
and  Ka/issabha,  and  Tu///^a,  and  Santu///^a,  and 
Bhadda,  and  Subhadda. 

7.  '  The  brother  named  Sa//^a,  Ananda,  by  the 
destruction  of  the  great  evils  has  by  himself,  and  in 
this  world,  known  and  realised  and  attained  to  Ara- 
hatship,  and  to  emancipation  of  heart  and  to  emanci- 
pation of  mind.  The  sister  named  Nanda,  Ananda, 
has,  by  the  complete  destruction  of  the  five  bonds 
that  bind  people  to  this  world,  become  an  inheritor 
of  the  highest  heavens,  there  to  pass  entirely  away, 
thence  never  to  return.  The  devout  Sudatta, 
Ananda,  by  the  complete  destruction  of  the  three 
bonds,  and  by  the  reduction  to  a  minimum  of  lust, 
hatred,  and  delusion  has  become  a  Sakadaeamin, 
who  on  his  first  return  to  this  world  will  make  an 
end  of  sorrow.  The  devout  woman  Su^ata,  Ananda, 
by  the  complete  destruction  of  the  three  bonds,  has 
become  converted,  is  no  longer  liable  to  be  reborn 
in  a  state  of  sufferinor  and  is  assured  of  final  salva- 


explains  this  by  saying  that  there  were  two  villages  of  the  same 
name  on  the  shore  of  the  same  piece  of  water.  On  the  public 
resting-place  for  travellers,  which  in  this  instance  bore  the  proud 
title  of  Brick  Hall,  see  'Buddhist  Birth  Stories,'  pp.  280-285. 


26       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

tion  \  The  devout  Kakudha,  Ananda,  by  the  com- 
plete destruction  of  the  five  bonds  that  bind  people 
to  these  lower  worlds  of  lust,  has  become  an  inheritor 
of  the  highest  heavens,  there  to  pass  entirely  away, 
thence  never  to  return.  So  also  is  the  case  with 
Kalinga,  Nika/a,  Ka/issabha,  Tu///^a,  SantuU/za, 
Bhadda,  and  Subhadda,  and  with  more  than  fifty 
devout  men  of  Nadika.  More  than  ninety  devout 
men  of  Nadika,  who  have  died,  Ananda,  have  by 
the  complete  destruction  of  the  three  bonds,  and 
by  the  reduction  of  lust,  hatred,  and  delusion,  be- 
come Sakadagamins,  who  on  their  first  return  to 
this  world  will  make  an  end  of  sorrow.  More  than 
five  hundred  devout  men  of  Nadika  who  have  died, 
Ananda,  have  by  the  complete  destruction  of  the 
three  bonds  become  converted,  are  no  longer  liable 
to  be  reborn  in  a  state  of  suffering,  and  are  assured 
of  final  salvation. 
y/  8.  '  Now  there  is  nothing  strange  in  this,  Ananda, 

that  a  human  being  should  die,  but  that  as  each  one 
does  so  you  should  come  to  the  Buddha,  and  en- 
quire about  them  in  this  manner,  that  is  wearisome 
to  the  Buddha.  I  will,  therefore,  teach  you  a  way 
of  truth,  called  the  Mirror  of  Truth,  which  if  an 
elect  disciple  possess  he  may  himself  predict  of  him- 
self, "  Hell  Is  destroyed  for  me,  and  rebirth  as  an 
animal,  or  a  ghost,  or  In  any  place  of  woe.  I  am 
converted,  I  am  no  longer  liable  to  be  reborn  In  a 
state  of  suffering,  and  am  assured  of  final  salvation." 
9.  '  What  then,  Ananda,  is  this  mirror  of  truth  ? 
It  is  the  consciousness  that  the  elect  disciple  is 
In  this  world  possessed  of  faith  in  the  Buddha — 

'  See  'Buddhism,'  pp.  108-110,  and  below,  VI,  9. 


/ 


11.  MAHA-PARINIBBANA-SUTTA. 


27 


believing  the  Blessed  One  to  be  the  Holy  One, 
the  Fully-enlightened  One,  Wise,  Upright,  Happy, 
World-knowing,  Supreme,  the  Bridler  of  men's  way- 
ward hearts,  the  Teacher  of  gods  and  men,  the 
Blessed  Buddha.  And  that  he  (the  disciple)  is 
possessed  of  faith  in  the  Truth — believing-  the  truth 
to  have  been  proclaimed  by  the  Blessed  One,  of 
advantage  in  this  world,  passing  not  away,  wel- 
coming all,  leading  to  salvation,  and  to  be  attained 
to  by  the  wise,  each  one  for  himself.  And  that  he 
(the  disciple)  is  possessed  of  faith  in  the  Order — 
believing  the  multitude  of  the  disciples  of  the  Blessed 
One  who  are  walking  in  the  four  stages  of  the  noble 
eightfold  path,  the  righteous,  the  upright,  the  just, 
the  law-abiding  —  believing  this  church  of  the 
Buddha  to  be  worthy  of  honour,  of  hospitality,  of 
gifts,  and  of  reverence  ;  to  be  the  supreme  sowing 
ground  of  merit  for  the  world ;  to  be  possessed  of 
the  virtues  beloved  by  the  good,  virtues  unbroken, 
intact,  unspotted,  unblemished,  virtues  which  make 
men  truly  free,  virtues  which  are  praised  by  the 
wise,  are  untarnished  by  the  desire  of  future  life 
or  by  the  belief  in  the  efficacy  of  outward  acts,  and 
are  conducive  to  high  and  holy  thought  \' 

10.  'This,  Ananda,  is  the  way,  the  mirror  of  truth, 
which  if  an  elect  disciple  possess  he  may  himself 
predict  of  himself:  "  Hell  is  destroyed  for  me  ;  and 
rebirth  as  an  animal,  or  a  ghost,  or  in  any  place  of 
woe.  I  am  converted  ;  I  am  no  longer  liable  to  be 
reborn  in  a  state  of  suffering,  and  am  assured  of  final 
salvation." ' 

11.  There,  too,  at  the  Brick  Hall  at  Nadika  the 

^  See  above,  §  1, 11. 


28       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Blessed  One  addressed  to  the  brethren  that  com- 
prehensive rehgious  discourse  on  the  nature  of  up- 
right conduct,  and  of  earnest  contemplation,  and  of 
intelligence. 

'Great  is  the  fruit,  great  the  advantage  of  earnest 
contemplation  when  set  round  with  upright  conduct. 
Great  is  the  fruit,  great  the  advantage  of  intellect 
when  set  round  with  earnest  contemplation.  The 
mind  set  round  with  Intelllo-ence  is  freed  from  the 
great  evils,  that  is  to  say,  from  sensuality,  from 
individuality,  from  delusion,  and  from  ignorance.' 


12.  Now  when  the  Blessed  One  had  remained  as 
long  as  he  wished  at  Nadika,  he  addressed  Ananda, 
and  said :  '  Come,  Ananda,  let  us  go  on  to  Vesali.' 

'So  be  it.  Lord!'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  proceeded,  with  a  great 
company  of  the  brethren,  to  Vesali  ;  and  there  at 
Vesali  the  Blessed  One  stayed  at  Ambapall's  grove. 

13.  Now  there  the  Blessed  One  addressed  the 
brethren,  and  said  :  '  Let  a  brother,  O  mendicants, 
be  mindful  and  thoughtful ;  this  is  our  instruction 
to  you.' 

14.  '  And  how  does  a  brother  become  mindful  ?' 

'  Herein,  O  mendicants,  let  a  brother,  as  he  dwells 
in  the  body,  so  regard  the  body  that  he,  being 
strenuous,  thoughtful,  and  mindful,  may,  whilst  in 
the  world,  overcome  the  grief  which  arises  from 
bodily  craving  —  while  subject  to  sensations,  let 
him  continue  so  to  regard  the  sensations  that 
he,  being  strenuous,  thoughtful,  and  mindful,  may, 
whilst  in  the  world,  overcome  the  grief  arising  from 
the  craving  which  follows  our  sensation — and  so  also 


II.  MAHA-PARINIBBANA-SUTTA.  29 

as  he  thinks  or  reasons  or  feels  let  him  overcome 
the  grief  which  arises  from  the  craving  due  to  ideas, 
or  reasoning,  or  feeling.' 

15.  '  And  how  does  a  brother  become  thoughtful  ?' 
'  He  acts,  O  mendicants,  in  full  presence  of  mind 
whatever  he  may  do,  in  going  out  and  coming  in, 
in  looking  and  watching,  in  bending  in  his  arm  or 
stretching  it  forth,  in  wearing  his  robes  or  carrying 
his  bowl,  in  eating  and  drinking,  in  consuming  or 
tasting,  in  walking  or  standing  or  sitting,  in  sleeping 
or  waking,  in  talking  and  in  being  silent. 

'  Thus  let  a  brother,  O  mendicants,  be  mindful 
and  thoughtful ;  this  is  our  instruction  to  you  ^' 


^  This  doctrine  of  being  'mindful  and  thoughtful' — sato  ^ampa- 
^ano — is  one  of  the  lessons  most  frequently  inculcated  in  the 
Pali  Pi/akas,  and  is  one  of  the  '  Seven  Jewels  of  the  Law.'  It  is 
fully  treated  of  in  each  of  the  Nikayas,  forming  the  subject  of  the 
Maha  Satippa/Mana  Sutta  in  the  Digha  Nikaya,  and  the  Satipa/Z/^ana 
Sutta  of  the  MaggMma.  Nikdya,  and  tlie  Satippa///^ana  Vaggo  of 
the  Sa»iyutta  Nikaya,  as  v/ell  as  of  various  passages  in  the 
Afiguttara  Nikaya  and  of  the  work  called  Vibhanga  in  the  Abhi- 
dhamma  Pi/aka.  I  am  glad  to  learn  that  Dr.  Morris  intends  to 
collect  and  compare  all  these  passages  in  his  forthcoming  work 
on  the  '  Seven  Jewels  of  the  Law.'  These  sections  of  the  Maha- 
parinibbana  Sutta  and  the  treatment  in  the  Vibhanga  have  pre- 
served, in  Dr.  Morris's  opinion,  the  oldest  form  of  the  doctrine. 
Compare  Chap.  II,  §  34. 

Buddhaghosa  has  no  comment  here  on  the  subject  itself,  re- 
serving what  he  has  to  say  for  the  comment  on  the  Suttas  devoted 
entirely  to  it ;  but  he  observes  in  passing  that  the  reason  why  the 
Blessed  One  laid  stress,  at  this  particular  time  and  place,  on  the 
necessity  of  being  'mindful  and  thoughtful,'  was  because  of  the 
imminent  approach  of  the  beautiful  courtezan  in  whose  grove  they 
were  staying.  The  use  of  the  phrase  sati  upa///Kxpetabba 
below,  Chap.  V,  §  13  (text,  p.  51),  in  reference  to  the  way  in  which 
women  should  be  treated,  is  quite  in  accordance  with  this  explana- 
tion.    But  see  the  next  note. 


30  THE    BOOK   OF    THE    GREAT    DECEASE.  CH. 

1 6.  '  Now  the  courtezan  Ambapdll  heard  that  the 
Blessed  One  had  arrived  at  Vesdh,  and  was  staying 
at  her  mango  grove.  And  ordering  a  number  of 
magnificent  vehicles  to  be  made  ready,  she  mounted 
one  of  them,  and  proceeded  with  her  train  towards 
her  garden.  She  went  in  the  carriage  as  far  as 
the  ground  was  passable  for  carriages  ;  there  she 
alighted  ;  and  she  proceeded  on  foot  to  the  place 
where  the  IMessed  One  was,  and  took  her  seat 
respectfully  on  one  side.  And  when  she  was  thus 
seated  the  Blessed  One  instructed,  aroused,  incited, 
and  gladdened  her  with  religious  discourse. 

17.  Then  she — instructed,  aroused,  incited,  and 
gladdened  with  his  words — addressed  the  Blessed 
One,  and  said  : 

'  May  the  Blessed  One  do  me  the  honour  of 
taking  his  meal,  together  with  the  brethren,  at  my 
house  to-morrow.' 

And  the  Blessed  One  gave,  by  silence,  his 
consent.  Then  when  Ambapali  the  courtezan  saw 
that  the  Blessed  One  had  consented,  she  rose  from 
her  seat  and  bowed  down  before  him,  and  keeping 
him  on  her  right  hand  as  she  past  him,  she  departed 
thence. 


^  From  this  point  down  to  the  words  '  he  rose  from  his  seat,'  in 
§  II,  24,  is,  with  a  few  unimportant  variations,  word  for  word  the 
same  as  Maha  Vagga  VI,  30,  i,  to  VI,  30,  6.  But  the  passage 
there  follows  immediately  after  the  verses  translated  above,  §  I,  34, 
so  that  the  events  here  (in  §§  16-22)  localised  at  Vesali,  arc  there 
localised  at  Ko/igama.  Our  section  II,  5  is  then  inserted  between 
our  sections  II,  22  and  II,  23  ;  and  our  section  II,  12  does  not 
occur  at  all,  the  Blessed  One  only  reaching  Ambapali's  grove 
when  he  goes  there  (as  in  our  section  II,  23)  to  partake  of  the 
meal  to  which  he  had  been  invited.  Buddhaghosa  passes  over  this 
discrepancy  in  silence. 


MAHA-PARINIBBANA-SUTTA. 


iS.  Now  the  Li/('/7/;avis  of  Vesali  heard  that  the 
Blessed  One  had  arrived  at  Vesah,  and  was  staying 
at  AmbapaH's  grove.  And  ordering  a  number  of 
magnificent  carriages  to  be  made  ready,  they 
mounted  one  of  them  and  proceeded  with  their 
train  to  VesaH.  Some  of  them  were  dark,  dark  in 
colour,  and  wearing  dark  clothes  and  ornaments  : 
some  of  them  were  fair,  fair  in  colour,  and  wearing 
light  clothes  and  ornaments  :  some  of  them  were 
red,  ruddy  in  colour,  and  wearing  red  clothes  and 
ornaments  :  some  of  them  were  white,  pale  in  colour, 
and  wearing  w^hite  clothes  and  ornaments. 

19.  And  Ambapali  drove  up  against  the  young 
h\/c/c/ia.v\s,  axle  to  axle,  wheel  to  wheel,  and  yoke 
to  yoke,  and  the  hiM'/iavis  said  to  Ambapali  the 
courtezan,  '  How  is  it,  Ambapali,  that  thou  drivest 
up  against  us  thus  ?' 

'  My  Lords,  I  have  just  invited  the  Blessed  One 
and  his  brethren  for  their  morrow's  meal,'  said  she. 

'  Ambapali !  give  up  this  meal  to  us  for  a  hundred 
thousand,'  said  they. 

'  My  Lords,  were  you  to  offer  all  Vesali  with  its 
subject  territory \  I  would  not  give  up  so  honourable 
a  feast !' 

Then  the  Li/^y^^avis  cast  up  their  hands ^,  exclaim- 
ing, '  We  are  outdone  by  this  mango  girl  !  we  are 
out-reached  by  this  mango  girl "!'  and  they  went  on 
to  Ambapali's  grove. 

20.  When   the   Blessed   One   saw  the   Li/^'/^/^avis 

^  Saharan  ti   sa-^anapadan.    (S.  V. /au.) 

"^  Ahguli  po/kesum.  Childers  translates  this  phrase  'to  snap 
the  fingers  as  a  token  of  pleasure ; '  but  Buddhaghosa  says, 
anguli  po///esun  ti  ahguli  ^-alesuw.     (S.  V. /au.) 

■'  Ambapali  means  mango  grower,  one  who  looks  after  mangoes. 


32       THE  BOOK  OF  THE  GREAT  DECEASE.      CH, 

approaching  in  the  distance,  he  addressed  the 
brethren,  and  said  : 

'  O  brethren,  let  those  of  the  brethren  who  have 
never  seen  the  Tavati??^sa  gods,  gaze  upon  this 
company  of  the  Li/^/^/^avis,  behold  this  company  of 
the  hlM/mvis,  compare  this  company  of  the  h'lM/ia.- 
vis — even  as  a  company  of  Tavati;;2sa  gods  ^.' 

2  1.  And  when  they  had  ridden  as  far  as  the 
ground  was  passable  for  carriages,  the  1^'i/^Ma.Yis 
alighted  there,  and  then  went  on  on  foot  to  the 
place  where  the  Blessed  One  was,  and  took  their 
seats  respectfully  by  his  side.  And  when  they 
were  thus  seated  the  Blessed  One  instructed  and 
roused  and  incited  and  gladdened  them  with  reli- 
gious discourse  ^. 

2  2.  Then  they  instructed  and  roused  and  incited 
and  grladdened  with  his  words,  addressed  the  Blessed 
One,  and  said,  '  May  the  Blessed  One  do  us  the 
honour  of  taking  his  meal,  together  with  the  brethren, 
at  our  house  to-morrow  ? ' 

'  O  Li/§i'/^avis,  I  have  promised  to  dine  to-morrow 
with  Ambapali  the  courtezan,'  was  the  reply. 

^  The  Tavatiffisa-deva  are  the  gods  in  the  heaven  of  the 
Great  Thirty-Three,  the  principal  deities  of  the  Vedic  Pantheon. 
Buddhaghosa  says,  '  Ima?«  LiX'/'/^avi-parisaw  tumhaka;«  X'ittena 
Tavati/wsa-parisaw  upasa?«haratha  upanetha  alliyapetha  :  Yath'  eva 
hi  Tavati?«sa  abhirfipa  pasadika  niladi-nana-va««a  evan  k'  ime 
Li/^Mavi-rao^ano  piti.    Tavatiwisehi  samake  katva  passatha  ti  attho.' 

"  The  Malalahkara-vatthu  gives  the  substance  of  the  discourse 
on  this  occasion,  '  The  princes  had  come  in  their  finest  and  richest 
dress  ;  in  their  appearance  they  vied  in  beauty  with  the  nats  (or 
angels).  But  foreseeing  the  ruin  and  misery  that  was  soon  to  come 
upon  them  all,  the  Buddha  exhorted  his  disciples  to  entertain  a 
thorough  contempt  for  things  that  are  dazzling  to  the  eyes,  but 
essentially  perishable  and  unreal  in  their  nature.' — Bigandet,  2nd 
ed.  p.  260. 


J 


II.  MAHA-PARINIBBANA-SUTTA.  33 

Then  the  Li/'/'/zavis  cast  up  their  hands,  exclaiming, 
'  We  are  outdone  by  this  mango  girl !  we  are  out- 
reached  by  this  mango  girl ! '  And  expressing  their 
thanks  and  approval  of  the  words  of  the  Blessed 
One,  they  rose  from  their  seats  and  bowed  down 
before  the  Blessed  One,  and  keeping  him  on  their 
right  hand  as  they  past  him,  they  departed  thence. 

23.  And  at  the  end  of  the  night  Ambapali  the 
courtezan  made  ready  in  her  mansion  sweet  rice 
and  cakes,  and  announced  the  time  to  the  Blessed 
One,  saying,  '  The  hour,  Lord,  has  come,  and  the 
meal  is  ready ! ' 

And  the  Blessed  One  robed  himself  early  in  the 
morning,  and  took  his  bowl,  and  w^ent  with  the 
brethren  to  the  place  where  Ambapali's  dwelling- 
house  was  :  and  when  he  had  come  there  he  seated 
himself  on  the  seat  prepared  for  him.  And  Ambapali 
the  courtezan  set  the  sweet  rice  and  cakes  before  the 
order,  with  the  Buddha  at  their  head,  and  waited 
upon  them  till  they  refused  any  more. 

24.  And  when  the  Blessed  One  had  quite  finished 
his  meal,  the  courtezan  had  a  low  stool  brought,  and 
sat  down  at  his  side,  and  addressed  the  Blessed  One, 
and  said :  '  Lord,  I  present  this  mansion  to  the  order 
of  mendicants,  of  which  the  Buddha  is  the  chief.' 
And  the  Blessed  One  accepted  the  gift ;  and  after 
instructing,  and  rousing,  and  inciting,  and  gladden- 
ing her  with  religious  discourse,  he  rose  from  his 
seat  and  departed  thence  \ 

^  Bishop  Bigandet  says  :  *  In  recording  the  conversion  of  a 
courtezan  named  Apapalika,  her  liberality  and  gifts  to  Budha  and 
his  disciples,  and  the  preference  designedly  given  to  her  over 
princes  and  nobles,  who,  humanely  speaking,  seemed  in  every 
respect  better  entitled  to  attentions— one  is  almost  reminded  of 
[II]  D 


34      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

25.  While  at  Ambapali's  mango  grove  the  Blessed 
One  held  that  comprehensive  religious  discourse 
with  the  disciples  on  the  nature  of  upright  conduct, 
and  of  earnest  contemplation,  and  of  intelligence. 

'  Great  Is  the  fruit,  great  the  advantage  of  earnest 
contemplation  when  set  round  with  upright  conduct. 
Great  is  the  fruit,  great  the  advantage  of  intellect 
when  set  round  with  earnest  contemplation.  The 
mind  set  round  with  intelligence  Is  freed  from  the 
great  evils,  that  is  to  say,  from  sensuality,  from 
individuality,  from  delusion,  and  from  ignorance.' 


26.  Now  when  the  Blessed  One  had  remained 
as  long  as  he  wished  at  Ambapali's  grove,  he 
addressed  Ananda,  and  said  :  '  Come,  Ananda,  let 
us  go  on  to  Beluva  \' 

'  So  be  it.  Lord,'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  proceeded,  with  a  great 
company  of  the  brethren,  to  Beluva,  and  there  the 
Blessed  One  stayed  in  the  village  itself. 


27.  Now  the  Blessed  One  there  addressed  the 
brethren,  and  said  :  '  O  mendicants,  do  you  take  up 
your  abode  round  about  Vesall,  each  according  to 
the  place  where  his  friends,  intimates,  and  close 
companions  may  live,  for  the  rainy  season  of  vassa. 
I  shall  enter  upon  the  rainy  season  here  at  Beluva.' 

the  conversion  of  "  a  woman  that  was  a  sinner,"  mentioned  in  the 
Gospels '  (Legend  of  the  Burmese  Budha,  2nd  ed.  p.  258). 

^  Beluva-gamako  ti  Vesali-samipe  pada-gamako, 'a  vil- 
lage on  a  slope  at  the  foot  of  a  hill  near  Vesali,'  says  Buddhaghosa. 
(S.V.  /au.) 


II.  MAHA-PARINIBBANA-SUTTA.  35 

'  So  be  it,  Lord ! '  said  those  brethren,  in  assent, 
to  the  Blessed  One.  And  they  entered  upon  the 
rainy  season  round  about  VesaH,  each  according 
to  the  place  where  his  friends  or  intimates  or  close 
companions  lived  :  whilst  the  Blessed  One  stayed 
even  there  at  Beluva. 


v^  28.  Now  when  the  Blessed  One  had  thus  entered 
upon  the  rainy  season,  there  fell  upon  him  a  dire 
sickness,  and  sharp  pains  came  upon  him,  even  unto 
death.  But  the  Blessed  One,  mindful  and  self- 
possessed,  bore  them  without  complaint. 

V  29.  Then  this  thought  occurred  to  the  Blessed 
One,  '  It  would  not  be  right  for  me  to  pass  away 
from  existence  without  addressing  the  disciples, 
without  taking  leave  of  the  order.  Let  me  now, 
by  a  strong  effort  of  the  will,  bend  this  sickness 
down  again,  and  keep  my  hold  on  life  till  the 
allotted  time  be  come  \' 

30.  And  the  Blessed  One,  by  a  strong  effort  of 
the  will,  bent  that  sickness  down  again,  and  kept 
his  hold  on  life  till  the  time  he  fixed  upon  should 
come.     And  the  sickness  abated  upon  him. 


31.  Now  very  soon  after  the  Blessed  One  began 
to  recover ;  when  he  had  quite  got  rid  of  the  sick- 
ness, he  went  out  from  the  monastery,  and  sat  down 
behind  the  monastery  on  a  seat  spread  out  there. 
And  the  venerable  Ananda  went  to  the  place  where 
the  Blessed  One  was,  and  saluted  him,  and  took 
a  seat  respectfully  on  one  side,  and  addressed  the 

^  The  commentary  on^ivita-sahkharaOT  adhitthaya  viha- 
reyyan  is  not  quite  clear,  but  the  general  meaning  of  the  words 
cannot  be  very  different  from  the  version  given  in  the  text. 

D    2 


36      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Blessed  One,  and  said  :  '  I  have  beheld,  Lord,  how 
the  Blessed  One  was  in  health,  and  I  have  beheld 
how  the  Blessed  One  had  to  suffer.  And  though 
at  the  sight  of  the  sickness  of  the  Blessed  One  my 
body  became  weak  as  a  creeper,  and  the  horizon 
became  dim  to  me,  and  my  faculties  were  no  longer 
clear  \  yet  notwithstanding  I  took  some  little  comfort 
from  the  thought  that  the  Blessed  One  would  not 
pass  away  from  existence  until  at  least  he  had  left 
instructions  as  touching  the  order.' 
/■  32.  'What,  then,  Ananda  ?  Does  the  order  ex- 
pect that  of  me  ?  I  have  preached  the  truth  without 
making  any  distinction  between  exoteric  and  esote- 
ric doctrine :  for  in  respect  of  the  truths,  Ananda,  the 
Tathagata  has  no  such  thing  as  the  closed  fist  of 
a  teacher,  who  keeps  some  things  back  ^.  Surely, 
Ananda,  should  there  be  any  one  who  harbours  the 
thought,  "It  is  I  who  will  lead  the  brotherhood," 
or,  "The  order  is  dependent  upon  me,"  it  is  he  who 

^  Madhuraka-^ato  viya  ti  sa9~^ata-garubhavo  sa?l^a- 
ta//)^abhavo  (sic)  siile  uttasita-sadiso :  na  pakkhayanti 
ti  na  pakasenti  nanakara;/a  na  upa/Z/^ahanti  :  Dhammgi 
pi  m2im  na  ppa/ibhanti  ti  sati-ppa//,^ana  dhamma  may- 
hzm  paka/a  na  honti.  (S.  V.  fol. /am.)  As  the  first  clause  is  [ 
corrupt,  I  have  translated  madhuraka-^ato  independently  of  it. 
Childers's  reading  nam  na  ppa/ibhanti  is  clearly  incorrect.  My 
own  MS.  of  the  Digha  Nikaya  and  the  Turnour  MS.  of  the  Sam- 
yutta  Nikaya  agree  with  Buddhaghosa. 

2  Na  tatth'  Ananda  Tathagatassa  dhammesu  a/^ariya- 
mu//-^i;  on  which  Buddhaghosa  says,  AX-ariya-muZ/Zzi  (MS.  vu///^i) 
ti  yatha  bahirakana;«  a/^ariya-mu///^i  nama  hoti  :  dahara- 
kale  kassa/^i  akathe.tva  pa/^/^//ima-k  ale  mara«a-ma?Tie 
nipanna  piya-manapassa  antevasikassa  kathenti:  evam  Ta- 
thagatassa idafn  mahallaka-kale  paX'/^,^ima-///zane  kathes- 
sami  ti  mn//kim  (MS.  wxttJnm)  katva  pariharitva  //^apita/« 
Y\nk\  n'  atthi  ti,    (S.  V.  /am.)    Comp.  (9ataka  II,  221,  250. 


J 


II.  MAHA-PARINIBBANA-SUTTA.  37 

should  lay  down  instructions  in  any  matter  concern- 
ing the  order.  Now  the  Tathagata,  Ananda,  thinks 
not  that  it  is  he  who  should  lead  the  brotherhood,  or 
that  the  order  is  dependent  upon  him.  Why  then 
should  he  leave  instructions  in  any  matter  concern- 
ing the  order  ?  I  too,  O  Ananda,  am  now  grown 
old,  and  full  of  years,  my  journey  is  drawing  to 
its  close,  I  have  reached  my  sum  of  days,  I  am 
turning  eighty  years  of  age  ;  and  just  as  a  worn-out 
cart,  Ananda,  can  only  with  much  additional  care 
be  made  to  move  along,  so,  methinks,  the  body 
of  the  Tathagata  can  only  be  kept  going  with 
much  additional  care  \      It  is  only,  Ananda,  when 


"  Vegha-missakena,  the  meaning  of  which  is  not  clear.  The 
i\Ialalafikara-vatthu,  as  rendered  by  Bigandet,  has  '  repairs.'  The 
Sumangala  Vilasini  says,  Veghamissakena  ti  baha-bandhana- 
/^akka-bandhanadina  p a/isahkhar a?? ena  veghamissakena; 
thus  giving  the  same  meaning,  but  in  such  a  way  as  to  throw  no  hght 
on  the  derivation  of  the  word.  The  whole  episode  from  §11,  27  to  the 
end  of  the  chapter  occurs  also  word  for  word  in  the  Satipa/Z/zana 
Vagga  of  the  Sa;«yutta  Nikaya,  and  the  Burmese  Phayre  MS. 
there  reads  vekhamissakena,  as  the  Burmese  ]\IS.  does  here. 
My  Digha  Nikaya  confirms  Childers's  reading,  which  no  doubt 
correctly  represents  the  uniform  tradition  of  the  Ceylon  MSS. 
The  Sumangala  Vilasini  goes  on,  maw?le  ti  ^ara-saka/aw 
viya  meghamissakena  mafifte  yapeti  arahatta-phala- 
veghanena  -^atu-iriyapatha-kappanaz?z  Tathagatassa 
hoti  nidasseti.  Here  the  reading  megha  of  the  Tumour  IMS. 
must  be  a  copyist's  slip  of  the  pen  for  vegha,  and  veghanena 
is  no  clearer  than  veghamissakena.  On  the  use  of  the 
word  missaka  at  the  end  of  a  compound  see  Gataka  II,  8, 
420,  433.  I  have  translated  on  what  seems  to  me  the  only  solu- 
tion at  present  possible,  namely,  that  an  initial  a  has  been  dropt, 
and  that  vegha  or  vekha  =  aveksha,  '  attention,  foresight,  care.' 
In  the  same  way  though  avalail^eti  does  occur  ((7ataka  I,  in), 
the  more  usual  form  in  Pali,  and  the  only  one  given  by  Childers, 
is  valafi^eti. 


THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 


the  Tathagata,  ceasing  to  attend  to  any  outward 
thing,  or  to  experience  any  sensation,  becomes 
plunged  in  that  devout  meditation  of  heart  which  is 
concerned  with  no  material  object — it  is  only  then 
that  the  body  of  the  Tathagata  is  at  ease. 
^  33.  'Therefore,  O  Ananda,  be  ye  lamps  unto  your- 
selves. Be  ye  a  refuge  to  yourselves.  Betake 
yourselves  to  no  external  refuge.  Hold  fast  to  the 
truth  as  a  lamp.  Hold  fast  as  a  refuge  to  the  truth. 
Look  not  for  refuge  to  any  one  besides  yourselves. 
And  how,  Ananda,  is  a  brother  to  be  a  lamp  unto 
himself,  a  refuge  to  himself,  betaking  himself  to  no 
external  refuge,  holding  fast  to  the  truth  as  a  lamp, 
holding  fast  as  a  refuge  to  the  truth,  looking  not 
for  refuge  to  any  one  besides  himself? 
v/  34.  '  Herein,  O  Ananda,  let  a  brother,  as  he  dwells 
in  the  body,  so  regard  the  body  that  he,  being 
strenuous,  thoughtful,  and  mindful,  may,  whilst  in 
the  world,  overcome  the  grief  which  arises  from 
bodily  craving — while  subject  to  sensations  let  him 
continue  so  to  regard  the  sensations  that  he,  being 
strenuous,  thoughtful,  and  mindful,  may,  whilst  in 
the  world,  overcome  the  grief  which  arises  from  the 
sensations — and  so,  also,  as  he  thinks,  or  reasons, 
or  feels,  let  him  overcome  the  grief  which  arises 
from  the  craving  due  to  ideas,  or  to  reasoning,  or 


to  feelingf. 

o 


V^  35.  'And  whosoever,  Ananda,  either  now  or  after 
I  am  dead,  shall  be  a  lamp  unto  themselves,  and  a 
refuge  unto  themselves,  shall  betake  themselves  to 
no  external  refuge,  but  holding  fast  to  the  truth 
as  their  lamp,  and  holding  fast  as  their  refuge  to 
the  truth,  shall  look  not  for  refuge  to  any  one 
besides  themselves — it  is  they,  Ananda,  among  my 


II.  MAIIA-PARINIBBANA-SUTTA.  39 

bhikkhus,    who    shall    reach     the    very    topmost 
Height! — but  they  must  be  anxious  to  learnt' 


End  of  the  Second  Portion  for  Recitation. 


^  Tamatagge  me  te  Ananda  bhikkhu  bhavissanti  ye  ke.^i 
sikkhakama.  The  Burmese  MSS.  for  me  te  read  p'ete,  which 
is  a  little  easier.  Buddhaghosa  says,  Tamatagge  ti  tamagge. 
Magg/ie  takaro  padasandhivasena  vutto.  Idawz  vuttaw 
hoti  ime  aggatama  ime  aggama  ti :  eva.??i  sabba;;/  tama- 
yogara  >^;^inditva  ativiya  agge  uttama-bhave  te  Ananda 
mama»z  bhikkhu  bhavissanti.  Kesaw  ati-agge  bhavis- 
santi? Ye  ke^i  sikkhakama  sabbesa?«  te  ^atu-sati-ppa/- 
Mana-gO/^ara  k^  bhikkhu  agge  bhavissanti  ti.  Arahatta- 
tiku/ena  desa;zam  ga7zhati,  'Tamatagge  is  for  tamagge. 
The  t  in  the  middle  is  used  for  euphony.  This  word  means, 
"  these  are  the  most  pre-eminent,  the  very  chief."  Having,  as 
above  stated,  broken  every  bond  of  darkness  (tama)  those  bhikkhus 
of  mine,  Ananda,  will  be  at  the  very  top,  in  the  highest  condition. 
They  will  be  at  the  very  top  of  whom  ?  Those  bhikkhus  who  are 
willing  to  learn,  and  those  who  exercise  themselves  in  the  four 
ways  of  being  mindful  and  thoughtful,  they  shall  be  at  the  top  of 
all  (the  rest).  Thus  does  he  make  Arahatship  the  three-peaked 
height  of  his  discourse'  (compare  on  this  last  phrase  Nibbanena 
desanaku/a7«  ga;/hati,  Gataka  I,  275,  393,  401;  and  see  also 
I,  114).  Uttama,  the  highest  (scil.  bhava,  condition),  is  used  abso- 
lutely of  Arahatship  or  Nirvawa  at  Gataka  I,  96 ;  Aggaphala 
occurs  in  the  same  sense  at  G^ataka  I,  114;  and  even  Phalagga 
at  Mah.  102.  The  last  words,  'but  they  must  be  anxious  to  learn,' 
seem  to  me  to  be  an  after  thought.  It  is  only  those  who  are 
thoroughly  determined  to  work  out  their  own  salvation,  without 
looking  for  safety  to  any  one  else,  even  to  the  Buddha  himself,  who 
will,  whilst  in  the  world,  enter  into  and  experience  Nirvawa.  But, 
of  course,  let  there  be  no  mistake,  merely  to  reject  the  vain  baubles 
of  the  current  superstitious  beliefs  is  not  enough.  There  is  plenty 
to  learn  and  to  acquire,  of  which  enough  discourse  is  elsewhere. 
For  aggama  in  the  comment  we  must  read  aggatama.  If  one 
could  read  amatajgge  in  the  text,  all  difficulty  would  vanish ;  but 
this  would  be  too  bold,  and  neither  do  I  see  how  the  use  of 
anamatagge  can  help  us. 


40       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 


Chapter    III. 

I  ^  Now  the  Blessed  One  robed  himself  early  in 
the  morning,  and  taking  his  bowl  in  the  robe, 
went  into  Vesali  for  alms,  and  when  he  returned  he 
sat  down  on  the  seat  prepared  for  him,  and  after 
he  had  finished  eating  the  rice  he  addressed  the 
venerable  Ananda,  and  said :  '  Take  up  the  mat, 
Ananda ;  I  will  go  to  spend  the  day  at  the  A'apala 
A'etiya.' 

'So  be  it,  Lord!'  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One.  And  taking  up  the  mat 
he  followed  step  for  step  behind  the  Blessed  One. 

2.  So  the  Blessed  One  proceeded  to  the  A'apala 
A"etiya,  and  when  he  had  come  there  he  sat  down 
on  the  mat  spread  out  for  him,  and  the  venerable 
Ananda  took  his  seat  respectfully  beside  him.  Then 
the  Blessed  One  addressed  the  venerable  Ananda, 
and  said :  '  How  delightful  a  spot,  Ananda,  is  Vesali, 
and  the  Udena  iTetiya,  and  the  Gotamaka  iTetiya, 
and  the  Sattambaka  A'etiya,  and  the  Bahuputta 
A'etiya,  and  the  Sarandada  A^etiya,  and  the  A'apala 
ATetiya. 

3.  '  Ananda !  whosoever  has  thought  out,  deve- 
loped, practised,  accumulated,  and  ascended  to  the 
very    heights  of  the  four  paths  to   Iddhi  ^,  and  so 


^  The  whole  of  this  passage  down  to  the  end  of  §  10  recurs  in 
the  Iddhipada  Vagga  of  the  Sa?«yutta  Nikaya. 

^  Iddhi.  The  four  paths  are,  i.  will,  2,  effort,  3.  thought, 
and  4.  investigation,  each  united  to  earnest  thought  and  the 
struggle  against  sin.  The  Iddhi  reached  by  them  is  supposed  in 
works  on  Buddhism  to  be  a  bodily  condition  (power  of  flying,  &c.), 
by  which  the  body  rose  superior  to  all  the  ordinary  limitations  of 


III.  MAHA-PARINIBBANA-SUTTA.  4 1 

mastered  them  as  to  be  able  to  use  them  as  a 
means  of  (mental)  advancement,  and  as  a  basis  for 
edification,  he,  should  he  desire  it,  could  remain  in 
the  same  birth  for  a  kalpa,  or  for  that  portion  of  the 
kalpa  which  had  yet  to  run.  Now  the  Tathagata 
has  thought  them  out,  and  thoroughly  practised  and 
developed  them  [in  all  respects  as  just  more  fully 
described],  and  he  could,  therefore,  should  he  desire 
it,  live  on  yet  for  a  kalpa,  or  for  that  portion  of  the 
kalpa  which  has  yet  to  run.' 

4.  But  even  though  a  suggestion  so  evident  and 
a  hint  so  clear  were  thus  given  by  the  Blessed  One, 
the  venerable  Ananda  was  incapable  of  comprehend- 
ing them ;  and  he  besought  not  the  Blessed  One, 
saying,  '  Vouchsafe,  Lord,  to  remain  during  the 
kalpa !  Live  on  through  the  kalpa,  O  Blessed  One  ! 
for  the  good  and  the  happiness  of  the  great  multi- 
tudes, out  of  pity  for  the  world,  for  the  good  and 
the  gain  and  the  weal  of  gods  and  men!'  So  far 
was  his  heart  possessed  by  the  Evil  One  \ 

matter — a  bodily  condition  corresponding  to  the  mental  condition 
of  exaltation  and  power  by  which  it  was  reached.  On  this  curiously 
perverted  exaggeration  of  the  real  influence  of  the  mind  over  the 
body  see,  further,  the  translator's  'Buddhism,'  pp.  174-177.  Two 
of  the  string  of  participles — yanikata,  which  may  possibly  mean 
'made  use  of  as  a  vehicle,'  and  susamaraddha, '  most  thoroughly 
ascended  up  to ' — might  seem  to  allude  to  Iddhi  as  a  power  of 
flying  bodily  through  the  air.  But  the  whole  set  of  participles 
is  used  elsewhere  of  conditions  of  mind  highly  esteemed  among 
the  Buddhists,  and  incapable  of  giving  support  to  any  such 
allusion.  So,  for  instance,  of  universal  love  (metta)  at  (xataka 
II,  61. 

^  Yatha  tara  INIarena  pariyu///zita/iitto.  Here  ta?«  is  the 
indeclinable  particle,  yatha  taw  introducing  an  explanation.  My 
MS.  of  the  Digha  Nikaya  and  the  Tumour  MS.  of  the  Sumangala 
Vilasini  read  parii'u/Mita,  and  either  spelling  is  correct.     The 


42       THE  BOOK  OF  THE  GREAT  DECEASE.      CH. 

5.  A  second  and  a  third  time  did  the  Blessed  One 
[say  the  same  thing,  and  a  second  and  a  third  time 
was  Ananda's  heart  thus  hardened]. 

6.  Now  the  Blessed  One  addressed  the  venera- 
ble Ananda,  and  said  :  '  You  may  leave  me,  Ananda, 
awhile,  and  do  whatever  seemeth  to  thee  fit.' 

'  So  be  it,  Lord ! '  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed,  and  rising  from  his  seat  he 
saluted  the  Blessed  One,  and  passing  him  on  the 
right,  sat  down  at  the  foot  of  a  certain  tree  not 
far  off  thence. 

7.  Now  not  long  after  the  venerable  Ananda 
had  been  gone,  Mara,  the  Evil  One,  approached  the 
Blessed  One,  and  stood  beside  him.  And  so  stand- 
ing there,  he  addressed  the  Blessed  One  in  these 
words : 

'  Pass  away  now.  Lord,  from  existence ;  let  the 
Blessed  One  now  die.  Now  is  the  time  for  the 
Blessed  One  to  pass  away — even  according  to  the 


fact  is  that  the  j^  or  v  in  such  cases  is  even  less  than  euphonic ;  it 
is  an  assistance  not  to  the  speaker,  but  merely  to  the  writer.  Thus 
in  the  Sinhalese  duwanawa,  'to  run,'  the  spoken  word  is  du- 
anawa,  and  the  w  is  written  only  to  avoid  the  awkward  use  in 
the  middle  of  a  word  of  the  initial  sign  for  the  sound  a.  That  the 
speakers  of  Pali  found  no  difficulty  in  pronouncing  two  vowels 
together  is  abundantly  proved  by  numerous  instances.  The 
writers  of  Pali,  in  those  cases  in  which  the  second  vowel  begins  a 
word,  use  without  hesitation  the  initial  sign  ;  but  in  the  middle  of 
the  word  this  would  be  so  ungainly  that  they  naturally  prefer  to 
insert  a  consonantal  sign  to  carry  the  vowel  sign.  The  varying 
readings  I  have  pointed  out  are  a  strong  confirmation  of  the  cor- 
rectness of  the  pronunciation  of  modern  native  scholars ;  and  we 
may  the  more  readily  adopt  it  as  the  question  is  not  really  one 
concerning  the  pronunciation  of  Pali,  but  concerning  the  use  which 
modern  native  copyists  make  of  their  own  alphabet.  I  would  pro- 
nounce therefore  pari-u///nta-/(;itto. 


III.  MAHA-PARINIBBANA-SUTTA.  43 

word  which  the  Blessed  One  spoke  when  he  said  ^ : 
"  I  shall  not  die,  O  Evil  One  !  until  the  brethren 
and  sisters  of  the  order,  and  until  the  lay-disciples 
of  either  sex  ^  shall  have  become  true  hearers,  wise 
and  well-trained,  ready  and  learned,  versed  in  the 
Scriptures,  fulfilling  all  the  greater  and  the  lesser 
duties,  correct  in  life,  walking  according  to  the  pre- 
cepts— until  they,  having  thus  themselves  learned 
the  doctrine,  shall  be  able  to  tell  others  of  it,  preach 
it,  make  it  known,  establish  it,  open  it,  minutely  ex- 
plain it  and  make  it  clear — until  they,  when  others 
start  vain  doctrine,  shall  be  able  by  the  truth  to 
vanquish  and  refute  it,  and  so  to  spread  the  wonder- 
working truth  abroad  !  "  ' 

8.  *And  now,  Lord,  the  brethren  and  sisters  of  the 
order  and  the  lay-disciples  of  either  sex  have  be- 
come [all  this],  are  able  to  do  [all  this].  Pass  away 
now  therefore.  Lord,  from  existence ;  let  the  Blessed 
One  now  die !  The  time  has  come  for  the  Blessed 
One  to  pass  away — even  according  to  the  word 
which  he  spake  when  he  said,  "  I  shall  not  die,  O 
Evil  One !  until  this  pure  religion  of  mine  shall 
have  become  successful,  prosperous,  widespread,  and 
popular  in  all  its  full  extent — until,  in  a  word, 
it  shall  have  been  well  proclaimed  to  men."  And 
now.  Lord,  this  pure  religion  of  thine  has  become 
[all    this].      Pass    away   now    therefore.   Lord,   from 


^  The  words  here  quoted  were  spoken  by  the  Buddha,  after  he 
had  been  enjoying  the  first  bhss  of  Nirvawa,  under  the  shepherd's 
Nigrodha  tree  (see  my  'Buddhist  Birth  Stories,'  pp.  109-1 1 1).  The 
Evil  One  then  also  tempted  him  to  die  (see  below,  paragraph  III, 
43),  and  this  was  his  reply. 

^  The  whole  paragraph  is  repeated,  here  and  below,  for  each  of 
these  classes  of  persons, 


44      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

existence  ;  let  the  Blessed  One  now  die  !     The  time 
has  come  for  the  Blessed  One  to  pass  away  !' 

9.  And  when  he  had  thus  spoken,  the  Blessed 
One  addressed  Mara,  the  Evil  One,  and  said  :  '  O 
Evil  One !  make  thyself  happy,  the  final  extinction 
of  the  Tathagata  shall  take  place  before  long.  At 
the  end  of  three  months  from  this  time  the  Tatha- 
gata will  die ! ' 

10.  Thus  the  Blessed  One  while  at  the  A'apala 
A'etiya  deliberately  and  consciously  rejected  the  rest 
of  his  allotted  sum  of  life.  And  on  his  so  rejecting  it 
there  arose  a  mighty  earthquake,  awful  and  terrible, 
and  the  thunders  of  heaven  burst  forth.  And  when 
the  Blessed  One  beheld  this,  he  broke  out  at  that 
time  into  this  hymn  of  exultation  : 

'  His  sum  of  life  the  sage  renounced. 
The  cause  of  life  immeasurable  or  small ; 
With  inward  joy  and  calm,  he  broke, 
Like  coat  of  mail,  his  life's  own  cause  !' 


11.  Now  the  following  thought  occurred  to  the 
venerable  Ananda  :  '  Wonderful  indeed  and  marvel- 
lous is  it  that  this  mighty  earthquake  should  arise, 
awful  and  terrible,  and  that  the  thunders  of  heaven 
should  burst  forth  !  What  may  be  the  proximate, 
what  the  remote  cause  of  the  appearance  of  this 
earthquake  ? ' 

12.  Then  the  venerable  Ananda  went  up  to  the 
place  where  the  Blessed  One  was,  and  did  obeisance 
to  the  Blessed  One,  and  seated  himself  respectfully 
at  one  side,  and  said  :  '  Wonderful  indeed  and  mar- 
vellous is  it  that  this  mighty  earthquake  should 
arise,  awful  and  terrible,  and  that  the  thunders  of 


in.  MAHA-PARINIBBANA-SUTTA.  45 

heaven  should  burst  forth !  What  may  be  the 
proximate,  what  the  remote  cause  of  the  appearance 
of  this  earthquake  ?' 

13.  'Eight  are  the  proximate,  eight  the  remote 
causes,  Ananda,  for  the  appearance  of  a  mighty 
earthquake.  What  are  the  eight  ?  This  great 
earth,  Ananda,  is  estabHshed  on  water,  the  water  on 
wind,  and  the  wind  rests  upon  space.  And  at  such 
a  time,  Ananda,  as  the  mighty  winds  blow,  the 
waters  are  shaken  by  the  mighty  winds  as  they 
blow,  and  by  the  moving  water  the  earth  is  shaken. 
These  are  the  first  causes,  proximate  and  remote, 
of  the  appearance  of  a  mighty  earthquake. 

14.  'Again,  Ananda,  a  Sama?^a  or  a  Brahman  of 
great  (intellectual)  power,  and  who  has  the  feelings 
of  his  heart  well  under  his  control ;  or  a  god  or  fairy 
(devata^)  of  great  might  and  power, — w^hen  such  a 

^  Devata  is  a  fairy,  god,  genius,  or  angel.  I  am  at  a  loss  how 
to  render  this  word  without  conveying  an  erroneous  impression 
to  those  not  familiar  with  ancient  ideas,  and  specially  with  ancient 
Buddhist  ideas,  of  the  spirit  world.  It  includes  gods  of  all  sorts  ; 
tree  and  river  nymphs;  the  kindly  fairies  or  ghosts  who  haunt 
houses  (see  my  '  Buddhist  Birth  Stories,'  Tale  No.  40) ;  spirits  in 
the  ground  (see  above,  §  I,  26);  the  angels  who  minister  at  the  great 
renunciation,  the  temptation,  and  the  death  of  the  Buddha;  the 
guardian  angels  who  watch  over  men,  and  towns,  and  countries ; 
and  many  other  similar  beings.  '  Celestial  being '  would  be  wholly 
inapplicable,  for  instance,  to  the  creatures  referred  to  in  the  curious 
passage  above  (§1,  26).  'Superhuman  being'  would  be  an  inaccu- 
rate rendering ;  for  all  these  light  and  airy  shapes  come  below,  and 
after,  man  in  the  Buddhist  order  of  precedence.  '  Spirit '  being 
used  of  the  soul  inside  the  human  body,  and  of  the  human  soul 
after  it  has  left  the  body,  and  figuratively  of  mental  faculties — none 
of  which  are  included  under  devata — would  suggest  ideas  incon- 
sistent with  that  of  the  Pali  word.  As  there  is  therefore  no  appro- 
priate general  word  I  have  chosen,  for  each  passage  where  the 
expression  occurs,  the  word  used  in  English  of  the  special  class 


/' 


\ 


46       THE  BOOK  OF  THE  GREAT  DECEASE.      CH. 


one  by  intense  meditation  of  the  finite  idea  of  earth 
or  the  infinite  idea  of  water  (has  succeeded  in 
reaHsing  the  comparative  vahie  of  things  ^)  he  can 
make  this  earth  move  and  tremble  and  be  shaken 
violently.  These  are  the  second  causes,  proximate 
or  remote,  of  the  appearance  of  a  mighty  earth- 
quake. 

15.  'Again,  Ananda,  when  a  Bodhisatta  consciously 
and  deliberately  leaves  his  temporary  form  in  the 
heaven  of  delight  and  descends  into  his  mother's 
womb,  then  is  this  earth  made  to  quake  and  tremble 
and  is  shaken  violently.  These  are  the  third  causes, 
proximate  or  remote,  of  the  appearance  of  a  mighty 
earthquake  ^. 

more  particularly  referred  to  in  the  passage  of  the  text.  Here  all 
kinds  of  devatas  being  referred  to,  and  there  being  no  word  in 
English  for  them  all,  I  have  ventured  to  put  the  word  devata  into 
my  version,  and  to  trouble  the  reader  with  this  note. 

^  Yassa  paritta  pa///avi-sa?l«a  bhavita  hoti  appama;/a 
aposajiwa,  on  which  Buddhaghosa  says  simply,  Paritta  ti  dub- 
bala:  appama«a  ti  balava,  and  then  goes  on,  as  a  note  to 
kampeti,  to  tell  a  long  story  how  Sangharakkhita  Samawera,  the 
nephew  of  Naga  Thera,  attained  Arahatship  on  the  day  of  his 
admission  to  the  order ;  and  at  once  proceeded  to  heaven,  and 
standing  on  the  pinnacle  of  the  palace  of  the  king  of  the  gods, 
shook  the  whole  place  with  his  big  toe ;  to  the  great  consternation 
and  annoyance  of  the  exalted  dwellers  therein!  There  is  no 
doubt  a  real  truth  in  the  idea  that  deep  thought  can  shake  the 
universe,  and  make  the  palaces  of  the  gods  to  tremble,  just  as  faith 
is  said  in  Matthew  xxi.  21  to  be  able  to  remove  mountains,  and 
cause  them  to  be  cast  into  the  sea.  But  these  figurative  expressions 
have,  in  Buddhism,  become  a  fruitful  soil  for  the  outgrowth  of 
superstitions  and  misunderstandings ;  and  the  train  of  early  Bud- 
dhist speculation  in  this  field  has  yet  to  be  elucidated.  There  is 
much  about  it  in  the  Maha  Padhana  Sutta  of  the  Digha  Nikaya, 
where  Chap.  Ill,  §§  11-20  recur. 

^  The  Bodhisatta's  voluntary  incarnation  is  looked  upon  by  the 
Buddhists  as  a  great  act  of  renunciation,  and  curious  legends  have 


III.  MAHA-PARINIEBANA-SUTTA.  47 

A 

1 6.  'Again,  Ananda,  when  a  Bodhisatta  deliberately 
and  consciously  quits  his  mother's  womb,  then  the 
earth  quakes  and  trembles  and  is  shaken  violently. 
This  is  the  fourth  cause,  proximate  and  remote,  of 
the  appearance  of  a  mighty  earthquake. 

1 7.  '  Again,  Ananda,  when  a  Tathagata  arrives 
at  the  supreme  and  perfect  enlightenment,  then  this 
earth  quakes  and  trembles  and  is  shaken  violently. 

gathered  about  it.  One  is  that  on  the  night  when  she  conceived 
his  mother  dreamt  that  a  white  elephant  entered  her  side.  The 
account  will  be  found  at  length  in  my  'Buddhist  Birth  Stories'  (pp. 
62-64),  and  the  earthquake  is  there  mentioned  in  terms  identical 
with  those  in  the  text.  The  sacred  event  is  also  one  of  those 
represented  on  the  ancient  bas-reliefs  round  the  Bharhut  Thupa,  a 
full  description  of  which  will  be  found  in  General  Cunningham's 
most  interesting  work, '  The  Stupa  of  Bharhut.'  General  Cunning- 
ham says  of  the  description  placed  above  this  sculpture  :  '  Above  it 
in  large  characters  is  inscribed  Bhagavato  rukdanta,  which  may 
perhaps  be  translated,  "Buddha  as  the  sounding  elephant,"  from  ru, 
to  sound,  to  make  a  particular  sort  of  sound.'  Now  the  first  word 
of  the  inscription  is  in  the  genitive  case,  so  that  if  the  second  word 
could  mean  an  elephant,  the  whole  would  signify,  '  The  Buddha's 
elephant.'  But  the  characters  which  General  Cunningham  reads 
rukdanta  are,  I  venture  to  suggest,  okk an ti  (.''  ukkanti);  and  the 
inscription  simply  says,  'The  descent  of  the  blessed  One.'  As 
I  have  pointed  out  in  'Buddhism'  (p.  184),  the  white  elephant 
legend  is  one  of  those  hallowed  sun  stories  by  which  half-con- 
verted Hindus  have  striven  to  embellish  the  life  story  of  the 
Teacher  whose  followers  they  had  become.  In  the  Lalita  Vistara 
(Calc.  ed.  p.  63)  the  entrance  of  the  elephant  into  Maya  precedes 
the  dream ;  but  though  the  ignorant  may  have  therefore  accepted 
it  as  a  fact,  it  is  of  course  only  a  figure  of  speech — and  I  venture 
to  think  from  the  Hindu  standpoint,  a  beautiful  figure  of  speech — 
to  express  the  incarnation  of  divine  mildness  and  majesty  in  a 
human  form.  The  use  of  such  a  figure  is  not  confined  to  India. 
In  the  earliest  of  the  Apocryphal  Gospels,  the  Gospel  according  to 
the  Hebrews,  the  incarnation  of  the  divine  gentleness  and  love  is 
expressed  by  saying  that  a  dove  from  heaven  '  entered  into '  the 
human  form. 


48       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

This  is  the  fifth  cause,  proximate  and  remote,  of  the 
appearance  of  a  mighty  earthquake. 

18.  'Again,  Ananda,  when  a  Tathagata  founds  the 
subHme  kingdom  of  righteousness,  then  this  earth 
quakes  and  trembles  and  is  shaken  violently.  This 
is  the  sixth  cause,  proximate  and  remote,  of  the 
appearance  of  a  mighty  earthquake. 

19.  'Again,  Ananda,  when  a  Tathagata  consciously 
and  deliberately  rejects  the  remainder  of  his  life, 
then  this  earth  quakes  and  trembles  and  is  shaken 
violently.  This  is  the  seventh  cause,  proximate  and 
remote,  of  the  appearance  of  a  mighty  earthquake. 

20.  '  Again,  Ananda,  when  a  Tathagata  passes 
entirely  away  with  that  utter  passing  away  in 
which  nothing  whatever  is  left  behind,  then  this 
earth  quakes  and  trembles  and  is  shaken  violently. 
This  is  the  eighth  cause,  proximate  and  remote,  of 
the  appearance  of  a  mighty  earthquake. 


21.  '  Now  of  eight  kinds,  Ananda,  are  these  as- 
semblies. Which  are  the  eight  ^  ?  Assemblies  of 
nobles,  Brahma^zas,  householders,  and  Sama^zas,  and 
the  angel  hosts  of  the  Guardian  Angels,  the  Great 
Thirty-Three,  Mara,  and  Brahma. 

22.  '  Now  I  call  to  mind,  Ananda,  how  when  I 
used  to  enter  into  an  assembly  of  many  hundred 
nobles,  before  I  had  seated  myself  there  or  talked  to 
them  or  started  a  conversation  with  them,  I  used  to 
become  in  colour  like  unto  their  colour,  and  in  voice 
like  unto  their  voice.     Then  with  religious  discourse 

^  The  connection,  or  rather  want  of  connection,  between  this 
and  the  last  paragraph  seems  to  me  to  be  very  suggestive  as  to  the 
way  in  which  the  Sutta  was  composed.  The  narrative  is  resumed 
at  paragraph  III,  43.     On  vanishing  away,  comp.  I,  33. 


HI.  MAHA-PARINIBBANA-SUTTA.  49 

I  used  to  instruct,  incite,  and  quicken  them,  and  fill 
them  with  gladness.  But  they  knew  me  not  when 
I  spoke,  and  would  say,  "Who  may  this  be  who  thus 
speaks?  a  man  or  a  god?"  Then  having  instructed, 
incited,  quickened,  and  gladdened  them  with  reli- 
gious discourse,  I  would  vanish  away.  But  they 
knew  me  not  even  when  I  vanished  away ;  and 
would  say,  "Who  may  this  be  who  has  thus  vanished 
away  ?  a  man  or  a  god  ?"  ' 

23.  [And  in  the  same  words  the  Blessed  One 
spake  of  how  he  had  been  used  to  enter  into  assem- 
blies of  each  of  the  other  of  the  eight  kinds,  and  of 
how  he  had  not  been  made  known  to  them  either  in 
speaking  or  in  vanishing  away.]  '  Now  these,  Ananda, 
are  the  eight  assemblies.' 


24.  '  Now  these,  Ananda,  are  the  eight  positions 
of  mastery  [over  the  delusion  arising  from  the 
apparent  permanence   of  external   things  ^].     What 


are  the  eight  ? 


^  Abhibhayatani  ti  abhibhavanakarawani.  Kim  abhi- 
bhavanti?  Pa/^/^anika-dhamme  pi  arammawani  pi:  tani 
hi  pa/ipakkha-bhavena  pa-^^anika-dhamme  abhibhavanti 
puggalassa  Tianuttaritaya  arammawani,  says  Buddhaghosa. 
(Sum.Vil.  /M.) 

This  and  the  next  paragraph  are  based  upon  the  Buddhist 
belief  as  to  the  long-vexed  question  between  the  Indian  schools  who 
represented  more  or  less  closely  the  European  Idealists  and  Realists. 
When  cleared  of  the  many  repetitions  inserted  for  the  benefit  of 
the  repeaters  or  reciters,  the  fundamental  idea  seems  to  be  that  the 
great  necessity  is  to  get  rid  of  the  delusion  that  what  one  sees 
and  feels  is  real  and  permanent.  Nothing  is  real  and  permanent 
but  character. 

The  so-called  eight  Positions  of  Mastery  are  merely  an  expan- 
sion of  the  first  two  of  the  following  eight  Stages  of  Deliverance, 
and  the  whole  argument  is  also  expressed  in  another  form  in  the 

[II]  E 


50       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

25.  '  When  a  man  having  subjectively  the  idea  of 
form  sees  externally  forms  which  are  finite,  and 
pleasant  or  unpleasant  to  the  sight,  and  having  mas- 
tered them,  is  conscious  that  he  knows  and  sees — 
this  is  the  first  position  of  mastery. 

26.  '  When  a  man  having  subjectively  the  idea  of 
form  sees  externally  forms  which  are  boundless,  and 
pleasant  or  unpleasant  to  the  sight,  and  having  mas- 
tered them,  is  conscious  that  he  knows  and  sees — 
this  is  the  second  position  of  mastery.  i 

27.  'When  a  man  without  the  subjective  idea  of 
form  sees  externally  forms  which  are  finite,  and  plea- 
sant or  unpleasant  to  the  sight,  and  having  mastered 
them,  is  conscious  that  he  knows  and  sees — this  is 
the  third  position  of  mastery.  'M 

28.  '  When  a  man  without  the  subjective  idea  of 
form  sees  externally  forms  which  are  boundless, 
and  pleasant  or  unpleasant  to  the  sight,  and  having 
mastered  them,  is  conscious  that  he  knows  and  sees 
— this  is  the  fourth  position  of  mastery. 

29.  '  When  a  man  without  the  subjective  idea  of 
form  sees  externally  forms  that  are  blue  in  colour, 
blue    in  appearance,  and    reflecting  blue, — just,  for 

passage  on  the  nine  successive  '  Cessations,'  of  which  an  abstract 
will  be  found  in  Childers,  sub  voce  nirodha. 

The  two  Hsts  have  been  translated  and  commented  upon  by 
Burnouf  (Lotus  de  la  Bonne  Loi,  pp.  543,  824-832),  who  took 
the  texts  from  the  Mahanidana  Sutta  and  the  Sangiti  Sutta 
respectively.  The  former  has  been  reprinted  in  Grimblot's  Sept 
Suttas  Palis,  where  the  passage  will  be  found  at  pp.  261,  262.  I  j 
regret  that  in  My  interpretation  I  have  been  compelled  to  differ 
so  greatly  from  Burnouf.  Though  I  have  devoted  much  care  and 
time  to  the  subject,  I  do  not  suppose  that  I  have  understood  it 
better  than  he  did.  We  cannot  hope  to  get  to  the  bottom  of 
what  these  old  Buddhists  thought  about  matter  and  mind  from 
such  curt  lists  as  these. 


in.  MAHA-PARINIBBANA-SUTTA.  5 1 

instance,  as  the  Umma  flower  is  blue  in  colour,  blue 
in  appearance,  and  reflecting  blue  ;  or,  again,  as  that 
fine  muslin  of  Benares  which,  on  whichever  side  you 
look  at  it,  is  blue  in  colour,  blue  in  appearance,  and 
reflecting  blue, — when  a  man  without  the  subjective 
idea  of  form  sees  externally  forms  which,  just  in 
that  way,  are  blue,  blue  in  colour,  blue  in  appearance, 
and  reflecting  blue,  and  having  mastered  them,  is 
conscious  that  he  knows  and  sees — that  is  the  fifth 
position  of  mastery.' 

30-32.  [The  sixth,  seventh,  and  eighth  positions 
of  mastery  are  explained  in  words  identical  with 
those  used  to  explain  the  fifth  ;  save  that  yellow,  red, 
and  white  are  respectively  substituted  throughout  for 
blue ;  and  the  Kawikara  flower,  the  Bandhu-^ivaka 
flower,  and  the  morning  star  are  respectively  substi- 
tuted for  the  Umma  flower,  as  the  first  of  the  two 
objects  given  as  examples.] 


33.  '  Now  these  stages  of  deliverance,  Ananda 
[from  the  hindrance  to  thought  arising  from  the 
sensations  and  ideas  due  to  external  forms  ^],  are 
eight  in  number.    Which  are  the  eight  ? 

34.  'A  man  possessed  with  the  Idea  of  form  sees 
forms — this  is  the  first  stage  of  deliverance. 

35.  'Without  the  subjective  Idea  of  form,  he  sees 
forms  externally — this  is  the  second  stage  of  deli- 
verance. 

^  These  are  the  A ///^ a  Vim  ok k ha.  Buddhaghosa  has  no  com- 
ment upon  them  ;  merely  saying,  '  The  passage  on  the  Vimokkhas 
is  easy  to  understand ' — which  is  tantalizing.  The  last  five  Vi- 
mokkhas occur  again  below,  in  Chap,  VI,  §§  1 1-13,  where  it  is  clear 
that  they  are  used  to  express  the  progress  through  deep  meditation, 
into  absent-mindedness,  abstraction,  and  being  sunk  in  thought, 
until  finally  the  thinker  falls  into  actual  trance. 

E    2 


52       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

36.  '  With  the  thought  "  It  is  well,"  he  becomes 
intent  (upon  what  he  sees) — this  is  the  third  stage 
of  deliverance. 

2)J.  '  By  passing  quite  beyond  all  idea  of  form,  by 
putting  an  end  to  all  idea  of  resistance,  by  paying 
no  attention  to  the  idea  of  distinction,  he,  thinking 
"  It  Is  all  Infinite  space,"  reaches  (mentally)  and  re- 
mains In  the  state  of  mind  In  which  the  idea  of  the 
Infinity  of  space  is  the  only  idea  that  is  present — 
this  is  the  fourth  stage  of  deliverance. 

2)^.  '  By  passing  quite  beyond  all  idea  of  space 
being  the  Infinite  basis,  he,  thinking  "  It  Is  all  Infinite 
reason,"  reaches  (mentally)  and  remains  in  the  state 
of  mind  to  which  the  infinity  of  reason  Is  alone 
present — this  is  the  fifth  stage  of  deliverance.  m 

39.  '  By  passing  quite  beyond  the  mere  conscious- 
ness of  the  infinity  of  reason,  he,  thinking  "  nothing 
at  all  exists,"  reaches  (mentally)  and  remains  In  the 
state  of  mind  to  which  nothing  at  all  is  specially 
present — this  is  the  sixth  stage  of  deliverance. 

40.  '  By  passing  quite  beyond  all  Idea  of  nothing- 
ness he  reaches  (mentally)  and  remains  In  the  state 
of  mind  to  which  neither  ideas  nor  the  absence  of 
ideas  are  specially  present — this  is  the  seventh  stage     , 
of  deliverance. 

41.  'By  passing  quite  beyond  the  state  of  "neither 
ideas  nor  the  absence  of  Ideas "  he  reaches  (men- 
tally) and  remains  in  the  state  of  mind  in  which 
both  sensations  and  Ideas  have  ceased  to  be — this 
is  the  eighth  stage  of  deliverance. 

42.  '  Now  these,  Ananda,  are  the  eight  stages  of 
deliverance. 

y/       43.  '  On  one  occasion,  Ananda,  I  was  resting  under 
the  shepherd's  Nigrodha  tree  on   the  bank  of  the 


ITi.  MAHA-PARINIBBANA-SUTTA.  53 

river  Nera;I^ara  immediately  after  having  reached 
the  ereat  enhohtenment.  Then  Mara,  the  Evil 
One,  came,  Ananda,  to  the  place  where  I  was, 
and  standing  beside  me  he  addressed  me  in  the 
words  :  "  Pass  away  now,  Lord,  from  existence !  Let 
the  Blessed  One  now  die !  Now  is  the  time  for 
the  Blessed  One  to  pass  away!" 

"  44.  '  And  when  he  had  thus  spoken,  Ananda,  I 
addressed  Mara,  the  Evil  One,  and  said  :  "  I  shall 
not  die,  O  Evil  One !  until  not  only  the  brethren 
and  sisters  of  the  order,  but  also  the  lay-disciples 
of  either  sex  shall  have  become  true  hearers,  wise 
and  well-trained,  ready  and  learned,  versed  in  the 
Scriptures,  fulfilling  all  the  greater  and  the  lesser 
duties,  correct  in  life,  walking  according  to  the  pre- 
cepts— until  they,  having  thus  themselves  learned 
the  doctrine,  shall  be  able  to  tell  others  of  it,  preach 
it,  make  it  known,  establish  it,  open  it,  minutely  ex- 
plain it  and  make  it  clear — until  they,  when  others 
start  vain  doctrine,  shall  be  able  by  the  truth  to 
vanquish  and  refute  it,  and  so  to  spread  the  wonder- 
workinof  truth  abroad  1 

45.  '"I  shall  not  die  until  this  pure  religion  of 
mine  shall  have  become  successful,  prosperous, 
wide-spread,  and  popular  in  all  its  full  extent — 
until,  in  a  word,  it  shall  have  been  well  proclaimed 
among  men  ! " 

^  46.  'And  now  again  to-day,  Ananda,  at  the  A'apala 
A'etiya,  Mara,  the  Evil  One,  came  to  the  place  where 
I  was,  and  standing  beside  me  addressed  me  [in  the 
same  words]. 

^  47.  '  And  when  he  had  thus  spoken,  Ananda, 
I  answered  him  and  said:  "  Make  thyself  happy,  the 
final   extinction  of  the  Tathagata  shall  take   place 


54       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

before  long.  At  the  end  of  three  months  from  this 
time  the  Tathagata  will  die  ! " 
v/  48.  '  Thus,  Ananda,  the  Tathagata  has  now 
to-day  at  the  A'apala  A'etiya  consciously  and  deli- 
berately rejected  the  rest  of  his  allotted  term  of 
life.'  I 

49.  And  when  he  had  thus  spoken  the  venera- 
ble Ananda  addressed  the  Blessed  One,  and  said  : 
'  Vouchsafe,  Lord,  to  remain  during  the  kalpa ! 
live  on  through  the  kalpa,  O  Blessed  One !  for  the 
good  and  the  happiness  of  the  great  multitudes,  out 
of  pity  for  the  world,  for  the  good  and  the  gain  and 
the  weal  of  gods  and  men  !' 

50.  '  Enough  now,  Ananda,  beseech  not  the  Ta-  m 
thagata ! '    was  the  reply.      '  The   time   for  making 
such  request  is  past.' 

51.  And  again,  the  second  time,  the  venerable 
Ananda  besought  the  Blessed  One  [in  the  same 
words.  And  he  received  from  the  Blessed  One  the 
same  reply]. 

52.  And  again,  the  third  time,  the  venerable 
Ananda  besought  the  Blessed  One  [in  the  same 
words]. 

53.  '  Hast  thou  faith,  Ananda,  in  the  wisdom  of 
the  Tathagata?' 

'  Even  so,  Lord  !' 

A 

'  Now  why,  then,  Ananda,  dost  thou  trouble  the 
Tathagata  even  until  the  third  time  ?'  || 

54.  '  From  his  own  mouth  have  I  heard  from  the 
Blessed  One,  from  his  own  mouth  have  I  received 
this  saying,  "  Whosoever  has  thought  out,  Ananda, 
and  developed,  practised,  accumulated,  and  ascended  ■ 
to  the  very  heights  of  the  four  paths  to  saintship, 
and  so  mastered  them  as  to  be  able  to  use  them  as 


in.  MAHA-PARINIBEANA-SUTTA.  55 

a  means  of  (mental)  advancement,  and  as  a  basis  for 
edification — he,  should  he  desire  it,  could  remain  in 
the  same  birth  for  a  kalpa,  or  for  that  portion  of  a 
kalpa  which  has  yet  to  run."  Now  the  Tathagata 
has  thought  out  and  thoroughly  practised  them  [in 
all  respects  as  just  now  fully  described],  and  might, 
should  he  desire  it,  remain  alive  for  a  kalpa,  or  for 
that  portion  of  a  kalpa  which  has  yet  to  run.' 

55.  '  Hast  thou  faith,  Ananda  ?' 
'  Even  so,  Lord  ! ' 

'  Then,  O  Ananda,  thine  is  the  fault,  thine  is  the 
offence — in  that  when  a  suggestion  so  evident  and  a 
hint  so  clear  were  thus  given  thee  by  the  Tathagata, 
thou  w^ast  yet  incapable  of  comprehending  them,  and 
thou  besoughtest  not  the  Tathagata,  saying,  "  Vouch- 
safe, Lord,  to  remain  during  the  kalpa.  Live  on,  O 
Blessed  One !  through  the  kalpa  for  the  good  and 
the  happiness  of  the  great  multitudes,  out  of  pity 
for  the  world,  for  the  good  and  the  gain  and  the 
weal  of  gods  and  men."  If  thou  shouldst  then  have  so 
besought  the  Tathagata,  the  Tathagata  might  have 
rejected  the  appeal  even  to  the  second  time,  but  the 
third  time  he  would  have  granted  it.  Thine,  there- 
fore, O  iVnanda,  is  the  fault,  thine  is  the  offence!' 

56,  '  On  one  occasion,  Ananda,  I  was  dwelling  at 
Ra^'aeaha,  on  the  hill  called  the  Vulture's  Peak. 
Now  there,  Ananda,  I  spoke  to  thee,  and  said  : 
"  How  pleasant  a  spot,  Ananda,  is  Ra^agaha  ;  how 
pleasant  is  this  Vulture's  Peak.  Whosoever  has 
thought  out,  Ananda,  and  developed,  practised,  accu- 
mulated, and  ascended  to  the  very  heights  of  the 
four  paths  to  saintship,  and  so  mastered  them  as  to 
be  able  to  use  them  as  a  means  of  (mental)  advance- 
ment, and  as  a  basis  for  edification — he,  should  he 


56       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

desire  it,  could  remain  in  the  same  birth  for  a 
kalpa,  or  for  that  portion  of  a  kalpa  which  has  yet 
to  run.  But  even  when  a  suggestion  so  evident  and 
a  hint  so  clear  were  thus  given  thee  by  the  Tatha- 
gata,  thou  wast  yet  incapable  of  comprehending 
them,  and  thou  besoughtest  not  the  Tathagata,  .; 
saying,  '  Vouchsafe,  Lord,  to  remain  during  the 
kalpa.  Live  on,  O  Blessed  One !  through  the 
kalpa  for  the  good  and  the  happiness  of  the  great 
multitudes,  out  of  pity  for  the  world,  for  the  good 
and  the  gain  and  the  weal  of  gods  and  men.'  If 
thou  shouldst  then  have  so  besought  the  Tathagata, 
the  Tathagata  might  have  rejected  the  appeal  even 
to  the  second  time,  but  the  third  time  he  would 
have  granted  it.  Thine,  therefore,  O  Ananda,  is 
the  fault,  thine  is  the  offence!" 

57.  'On  one  occasion,  Ananda,  I  was  dwelling  at 
that  same  Ra^agaha  in  the  Banyan  Grove — on  one 
occasion  at  that  same  Ra^agaha  at  the  Robbers'  Cliff 
— on  one  occasion  at  that  same  Ra^gaha  in  the  Satta- 
p3.n7n  cave  on  the  slope  of  Mount  Vebhara — on  one 
occasion  at  that  same  Ra^agaha  at  the  Black  Rock 
on  the  slope  of  Mount  Isigili — on  one  occasion  at 
that  same  Ra^agaha  in  the  Sitavana  Grove  in  the 
mountain  cave  Sappaso/^rt'ika  —  on  one  occasion  at 
that  same  Ra^agaha  in  the  Tapoda  Grove  —  on  one 
occasion  at  that  same  Ra^gaha  in  the  Bambu  Grove 
in  the  Squirrels'  Feeding  Ground — on  one  occasion 
at  that  same  Ra^agaha  in  dvaka's  Mango  Grove 
— on  one  occasion  at  that  same  Ra^agaha  in  the 
Deer  Forest  at  Maddsku^M'i.' 

58.  '  Now  there  too,  Ananda,  I  spoke  to  thee, 
and  said:  *' How  pleasant,  Ananda,  is  Ra^agaha ; 
how  pleasant  the  Vulture's  Peak ;  how  pleasant  the 


jll.  MAHA-PARINIBBANA-SUTTA.  57 

Banyan  tree  of  Gotama  ;  how  pleasant  the  Robbers' 
CHff;  how  pleasant  the  Sattapa;^;^!  cave  on  the 
slope  of  Mount  Vebhara  ;  how^  pleasant  the  Black 
Rock  on  the  slope  of  Mount  Isigili  ;  how  pleasant 
the  mountain  cave  Sappaso;^^ika  in  the  Sitavana 
Grove  ;  how  pleasant  the  Tapoda  Grove  ;  how^  plea- 
sant the  Squirrels'  Feeding  Ground  in  the  Bambu 
Grove  ;  how^  pleasant  6^ivaka's  Mango  Grove ;  how 
pleasant  the  Deer  Forest  at  Maddaku>^/§-^i ! 

59.  ' "  Whosoever,  Ananda,  has  thought  out  and 
developed,  practised,  accumulated,  and  ascended 
to  the  very  heights  of  the  four  paths  to  saintship, 
and  so  mastered  them  as  to  be  able  to  use  them  as 
a  means  of  (mental)  advancement  and  as  a  basis  for 
edification — he,  should  he  desire  it,  could  remain  in 
the  same  birth  for  a  kalpa,  or  for  that  portion  of  a 
kalpa  which  has  yet  to  run."  Now  the  Tathagata 
has  thought  out  and  thoroughly  practised  them  [in 
all  respects  as  just  now^  fully  described],  and  might, 
should  he  desire  it,  remain  alive  for  a  kalpa,  or  for 
that  portion  of  a  kalpa  which  has  yet  to  run.' 

60.  '  On  one  occasion,  Ananda,  I  was  residing 
here  at  Vesali  at  the  Udena  A'etiya.  And  there 
too,  Ananda,  I  spoke  to  thee,  and  said :  "  How 
pleasant,  Ananda,  is  Vesali ;  how  pleasant  the 
Udena  A'etiya.  Whosoever,  Ananda,  has  thought 
out  and  developed,  practised,  accumulated,  and 
ascended  to  the  very  heights  of  the  four  paths  to 
saintship,  and  so  mastered  them  as  to  be  able  to  use 
them  as  a  means  of  (mental)  advancement  and  as  a 
basis  for  edification — he,  should  he  desire  it,  could 
remain  in  the  same  birth  for  a  kalpa,  or  for  that 
portion  of  a  kalpa  which  has  yet  to  run."  Now^  the 
Tathagata  has  thought  out  and  thoroughly  practised 


58       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

them  [In  all  respects  as  just  now  fully  described],   I 
and  mieht,  should   he  desire  it,  remain  alive  for  a  ^ 
kalpa,  or  for  that  portion  of  a  kalpa  which  has  yet 
to  run.' 

61.'  On  one  occasion,  Ananda,  I  was  dwelling 
here  at  Vesali  at  the  Gotamaka  A'etiya — on  one  occa- 
sion here  at  Vesali  at  the  Sattamba  A'etiya — on  one 
occasion  here  at  Vesali  at  the  Bahuputta  A^etiya — 
on  one  occasion  here  at  Vesali  at  the  Sarandada 
A'etiya  [and  on  each  occasion  I  spoke  to  thee, 
Ananda,  in  the  same  words]. 

62.  '  And  now  to-day,  Ananda,  at  the  A"apala 
/sTetiya,  I  spoke  to  thee,  and  said  :  "How  pleasant, 
Ananda,  is  Vesali;  how  pleasant  the  Udena  A'etiya; 
how  pleasant  the  Gotamaka  A'etiya ;  how  pleasant 
the  Sattamba  A'etiya  ;  how  pleasant  the  Bahuputta 
A'etiya  ;  how  pleasant  the  Sarandada  A'etiya.  Who- 
soever, Ananda,  has  thought  out  and  developed, 
practised,  accumulated,  and  ascended  to  the  very 
heights  of  the  four  paths  to  saintship,  and  so  mas- 
tered them  as  to  be  able  to  use  them  as  a  means  of 
(mental)  advancement,  and  as  a  basis  for  edification — 
he,  should  he  desire  it,  could  remain  in  the  same 
birth  for  a  kalpa,  or  for  that  portion  of  a  kalpa 
which  has  yet  to  run.  Now  the  Tathagata  has 
thought  and  thoroughly  practised  them  [in  all 
respects  as  just  now  fully  described],  and  might, 
should  he  desire  it,  remain  alive  for  a  kalpa,  or  for 
that  portion  of  a  kalpa  which  has  yet  to  run." 


63.  '  But  now,  Ananda,  have  I  not  formerly^  de- 

'  That  ^zfigakk'  eva  means  'formerly,  already'  is  clear  from 
Maha  Vagga  I,  7,  i ;  X,  2,  3,  though  its  derivation  would  seem  to 
render  the  meaning  'frequently,  recurringly'  more  natural.     The 


in.  MAHA-PARINIBBANA-SUTTA. 


59 


clared  to  you  that  it  is  in  the  very  nature  of  all 
things,  near  and  dear  unto  us,  that  we  must  divide 
ourselves  from  them,  leave  them,  sever  ourselves 
from  them  ?  How  then,  Ananda,  can  this  be  pos- 
sible— whereas  anything  whatever  born,  brought 
into  being,  and  organised,  contains  within  itself  the 
inherent  necessity  of  dissolution — how  then  can  this 
be  possible  that  such  a  being  should  not  be  dis- 
solved ?  No  such  condition  can  exist !  And  this 
mortal  being,  Ananda,  has  been  relinquished,  cast 
away,  renounced,  rejected,  and  abandoned  by  the 
Tathagata.  The  remaining  sum  of  life  has  been 
surrendered  by  him.  Verily,  the  word  has  gone 
forth  from  the  Tathagata,  saying,  "  The  final  extinc- 
tion of  the  Tathagata  shall  take  place  before  long. 
At  the  end  of  three  months  from  this  time  the 
Tathagata  will  die!"  That  the  Tathagata  for  the 
sake  of  living  should  repent  him  again  of  that 
saying — this  can  no  wise  be\'' 


64.  '  Come,  Ananda,  let  us  go  to  the  Ku/agara 
Hall,  to  the  Mahavana.' 

*  Even  so.  Lord ! '  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One. 

Then  the  Blessed  One   proceeded,  with  Ananda 

phrase  occurs  pretty  often.  Trenckner  (milinda-pa7^haff^,  p.  422) 
proposes  a  correction  into  pa/ika,^y^'  eva.  Palu^^iti  just  below 
is  noteworthy  as  an  unusual  contraction  of  palu^^e  iti. 

^  I  do  not  understand  the  connection  of  ideas  between  this 
paragraph  and  the  idea  repeated  with  such  tedious  iteration  in  the 
preceding  paragraphs.  The  two  seem  to  be  in  marked  contrast, 
if  not  in  absolute  contradiction.  Perhaps  we  have  here  the  older 
tradition  ;  and  certainly  the  latter  utterance  of  the  two  is  more  in 
accordance  with  the  general  impression  of  the  character,  and  with 
the  other  sayings,  of  Gotama  as  handed  down  in  the  Pali  Pi/akas. 


60       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

with  him,  to  the  Mahavana  to  the  Ku/agara  Hall  : 
and  when  he  had  arrived  there  he  addressed  the 
venerable  Ananda,  and  said  : 

*  Go  now,  Ananda,  and  assemble  in  the  Service 
Hall  such  of  the  brethren  as  reside  in  the  neigh- 
bourhood ofVesali.' 

'  Even  so,  Lord,'  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One.  And  when  he  had  as- 
sembled in  the  Service  Hall  such  of  the  brethren  as 
resided  in  the  neighbourhood  of  Vesali,  he  went  to 
the  Blessed  One  and  saluted  him  and  stood  beside 
him.  And  standing  beside  him,  he  addressed  the 
Blessed   One,  and  said  : 

'  Lord  !  the  assembly  of  the  brethren  has  met 
together.  Let  the  Blessed  One  do  even  as  seemeth 
to  him  fit.^ 
J  65.  Then  the  Blessed  One  proceeded  to  the 
Service  Hall,  and  sat  down  there  on  the  mat  spread 
out  for  him.  And  when  he  was  seated  the  Blessed 
One  addressed  the  brethren,  and  said  : 

'  Therefore,  O  brethren — ye  to  whom  the  truths 
I  have  perceived  have  been  made  known  by  me — 
having  thoroughly  made  yourselves  masters  of 
them,  practise  them,  meditate  upon  them,  and  spread 
them  abroad  ;  in  order  that  pure  religion  may  last 
long  and  be  perpetuated,  in  order  that  it  may  con- 
tinue to  be  for  the  good  and  happiness  of  the  great 
multitudes,  out  of  pity  for  the  world,  to  the  good 
and  the  gain  and  the  weal  of  gods  and  men ! 

'Which  then,  O  brethren,  are  the  truths  which, 
when  I  had  perceived,  I  made  known  to  you,  which, 
when  you  have  mastered  it  behoves  you  to  practise, 
meditate  upon,  and  spread  abroad,  in  order  that  pure 
religion  may  last  long  and  be  perpetuated,  in  order 


III. 


MAHA-PARINIBBANA-SUTTA.  6 1 


that   it  may  continue  to  be  for  the  good  and  the 
happiness  of  the  great  multitudes,  out  of  pity  for 
the  world,  to  the  good  and  the  gain  and  the  weal  of 
gods  and  men  ?' 
They  are  these : 

The  four  earnest  meditations. 

The  fourfold  great  struggle  against  sin. 

The  four  roads  to  saintship. 

The  five  moral  powers. 

The  five  organs  of  spiritual  sense. 

The  seven  kinds  of  wisdom,  and 

The  noble  eightfold  path. 
These,  O  brethren,  are  the  truths  which,  when 
I  had  perceived,  I  made  known  to  you,  which,  when 
)ou  have  mastered  it  behoves  you  to  practise, 
meditate  upon,  and  spread  abroad,  in  order  that 
pure  religion  may  last  long  and  be  perpetuated,  in 
order  that  it  may  continue  to  be  for  the  good  and 
the  happiness  of  the  great  multitudes,  out  of  pity 
for  the  world,  to  the  good  and  the  gain  and  the 
weal  of  gods  and  men ! 


66.  And  the  Blessed  One  exhorted  the  brethren, 
and  said  : 

'  Behold  now,  O  brethren,  I  exhort  you,  saying, 
"All  component  things  must  grow  old.  Work  out 
your  salvation  with  diligence.  The  final  extinction 
of  the  Tathagata  will  take  place  before  long.  At 
the  end  of  three  months  from  this  time  the  Tatha- 
gata will  die  !" 
'  My  age  is  now  full  ripe,  my  life  draws  to  its  close  : 

I  leave  you,  I  depart,  relying  on  myself  alone ! 

Be    earnest    then,    O    brethren!     holy,    full    of 


thought ! 


62       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Be  Steadfast  in  resolve !     Keep  watch  o'er  your 

own  hearts ! 
Who  wearies    not,  but    holds  fast    to  this  truth 

and  law\ 
Shall  cross  this  sea  of  life,  shall  make  an  end  of 

grief.' 

End  of  the  Third  Portion  for  Recitation  2. 


^  Dhamma  and  vinaya.  The  Buddhist  religion,  as  just 
summarised,  and  the  regulations  of  the  order. 

2  It  is  of  great  .interest  to  notice  what  are  the  points  upon  which 
Gotama,  in  this  last  address  to  his  disciples,  and  at  the  solemn 
time  when  death  was  so  near  at  hand,  is  reported  to  have  lain  such 
emphatic  stress.  Unfortunately  we  have  only  a  fragment  of  the 
address,  and,  as  it  would  seem  from  its  commencement,  only  the 
closing  fragment.  This,  however,  is  in  the  form  of  a  summary, 
consisting  of  an  enumeration  of  certain  aggregates,  the  details 
of  which  must  have  been  as  famihar  to  the  early  Buddhists  as  the 
details  of  similar  numerical  terms — such  as  the  ten  command- 
ments, the  twelve  tribes,  the  seven  deadly  sins,  the  four  gospels, 
and  so  on — afterwards  were  to  the  Christians.  This  summary  of 
the  Buddha's  last  address  may  fairly  be  taken  as  a  summary  of 
Buddhism,  which  thus  appears  to  be  simply  a  system  of  earnest 
self-culture  and  self-control. 

The  following  are  the  details  of  the  aggregate  technical  terms 
used  in  the  above  summary,  but  it  will  be  understood  that  the 
English  equivalents  used  give  rather  a  general  than  an  exact 
representation  of  the  ideas  expressed  by  the  Pali  ones.  To 
attempt  more  would  demand  a  treatise  rather  than  a  note,  and 
it  has  given  me  peculiar  pleasure  to  learn,  as  these  sheets  are 
passing  through  the  press,  that  my  friend  Dr.  Morris  intends  to 
devote  a  book  to  the  treatment  of  these  seven  'Jewels  of  the  Law,' 
as  the  ^ulla  Vagga  calls  them  (IX,  i,  4),  which  form,  when  united, 
the  bright  diadem  of  Nirvawa. 

The  four  Earnest  Meditations  (^attaro  Satipa////ana)  are— 

1.  Meditation  on  the  body. 

2.  Meditation  on  the  sensations. 

3.  Meditation  on  the  ideas. 

4.  Meditation  on  reason  and  character. 


III.  MAHA-PARINIBBANA-SUTTA.  6^ 

The  fourfold  Great  Struggle  against  sin  is  divided  into  /('attaro 
Samappadhana,  which  are — 

1.  The  struggle  to  prevent  sinfulness  arising. 

2.  The  struggle  to  put  away  sinful  states  which  have  arisen. 

3.  The  struggle  to  produce  goodness  not  previously  existing. 

4.  The  struggle  to  increase  goodness  when  it  does  exist. 
The  four  Roads  to  Saintship  are  four  means  by  which  Iddhi  (see 

above,  §  3,   note)  is   to  be   acquired.     They  are  the   A'attaro 
Iddhipada : 

1.  The  will  to  acquire  it  united  to  earnest  meditation  and  the 
struggle  against  sin. 

2.  The  necessary  exertion  united  to  earnest  meditation  and  the 
struggle  against  sin. 

3.  The  necessary  preparation  of  the  heart  united  to  earnest 
meditation  and  the  struggle  against  sin. 

4.  Investigation  united  to  earnest  meditation  and  the  struggle 
against  sin. 

The  five  moral  powers  (paw/^a  Balani)  are  said  to  be  the 
same  as  the  next  class,  called  organs  (Indriyani).  It  is  no  doubt 
most  remarkable  that,  in  a  summary  like  this,  two  classes  out  of 
seven  should  be  absolutely  identical  except  in  name.  The  differ- 
ence of  name  is  altogether  too  unimportant  to  account,  by  itself,  for 
the  distinction  made.  Either  the  currently  accepted  explanation  of 
one  of  the  two  aggregate  terms  must  be  incorrect,  or  we  must  look 
for  some  explanation  of  the  repetition  other  than  the  mere  desire 
to  record  the  double  title.  Is  it  impossible  that  the  one  class 
was  split  into  two  to  bring  the  number  of  the  classes  up  to  the 
sacred  number  seven,  corresponding  to  the  seven  Ratanas  of  a 
A^akkavatti? 

The  details  of  both  classes  are — 

I.  Faith.  2.  Energy.  3.  Thought.  4.  Contemplation. 
5.  Wisdom. 

The  seven  kinds  of  Wisdom  (satta  Bo^^-^anga)  are — 

I.  Energy.  2.  Thought.  3.  Contemplation.  4.  Investiga- 
tion (of  scripture).      5.  Joy.       6.  Repose.      7.  Serenity. 

The  Noble  Eightfold  Path  (ariyo  a/Mangiko  Mag  go)  forms 
the  subject  of  the  Dhamma--^akka-ppavattana-sutta,  translated  in  this 
volume,  and  consists  of — 

I.  Right  views.  2.  High  aims.  3.  Right  speech.  4.  Upright 
conduct.  5.  A  harmless  livelihood.  6.  Perseverance  in  well-doing. 
7.  Intellectual  activity.       8.  Earnest  thought. 


64  THE    BOOK    OF    THE    GREAT    DECEASE, 


Chapter   IV. 

1.  Now  the  Blessed  One  early  in  the  morning 
robed  himself,  and  taking  his  bowl,  entered  Vesali 
for  alms:  and  when  he  had  passed  through  Vesali, 
and  had  eaten  his  meal  and  was  returning  from  his 
alms-seeking  he  gazed  at  Vesali  with  an  elephant 
look^  and  addressed  the  venerable  Ananda,  and  said: 
'  This  will  be  the  last  time,  Ananda,  that  the 
Tathagata  will  behold  Vesali.  Come,  Ananda,  let 
us  go  on  to   Bha;2</a-gama.' 

'  Even  so.  Lord !'  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One. 

And  the  Blessed  One  proceeded  with  a  great 
company  of  the  brethren  to  Bhaud3.-ga.m3. ;  and 
there  the  Blessed  One  stayed  in  the  village  itself. 

2.  There  the  Blessed  One  addressed  the  bre- 
thren, and  said  :  *  It  is  through  not  understanding 
and  grasping  four  truths^,  O  brethren,  that  we  have 
had  to  run  so  long,  to  wander  so  long  in  this  weary 
path  of  transmigration — both  you  and  I.' 

'And  what  are  these  four?  The  noble  conduct  of 
life,  the  noble  earnestness  in  meditation,  the  noble 
kind  of  wisdom,  and  the  noble  salvation  of  freedom. 
But  when  noble  conduct  is  realised  and  known, 
when  noble  meditation  is  realised  and  known,  when 
noble  wisdom   is   realised  and  known,  when  noble 

^  Nagapalokitawz  Vesaliyaw  apaloketva.  The  Buddhas 
were  accustomed,  says  Buddhaghosa,  on  looking  backwards  to  turn 
the  whole  body  round  as  an  elephant  does ;  because  the  bones  in 
their  neck  were  firmly  fixed,  more  so  than  those  of  ordinary  men  ! 

^  Or  Conditions  (Dhamma).  They  must,  of  course,  be  care- 
fully distinguished  from  the  better  known  Four  Noble  Truths 
(Sa^/l-ani)  above,  Chap.  II,  §  2. 


IV.  MAHA-PARINIBBANA-SUTTA.  65 

freedom  is  realised  and  known — then  is  the  craving 
for  existence  rooted  out,  that  which  leads  to  re- 
newed existence  is  destroyed,  and  there  is  no  more 
birth.' 

3.  Thus  spake  the  Blessed  One ;   and  when  the 
Happy    One    had    thus    spoken,    then    again   the 
teacher  said^: 
'  Righteousness,    earnest     thought,    wisdom,    and 
freedom  sublime — 
These  are    the   truths  realised  by  Gotama,  far- 
renowned. 
Knowing  them,  he,  the   knower,  proclaimed   the 

truth  to  the  brethren. 
The   master  with    eye    divine,   the    quencher   of 
griefs,  must  die  ! ' 


4.  There  too,  while  staying  at  Bha;^rt'a-gama,  the 
Blessed  One  held  that  comprehensive  religious  dis- 
course with  the  brethren  on  the  nature  of  upright 
conduct,  and  of  earnest  contemplation,  and  of  intel- 
ligence. '  Great  is  the  fruit,  great  the  advantage  of 
earnest  contemplation  when  set  round  with  upright 
conduct.  Great  is  the  fruit,  great  the  advantage  of 
intellect  when  set  round  with  earnest  contemplation. 

^  This  is  merely  a  stock  phrase  for  introducing  verses  which 
repeat  the  idea  of  the  preceding  phrase  (see  above,  paragraph  32). 
It  is  an  instructive  sign  of  the  state  of  mind  in  which  such  records 
are  put  together,  that  these  verses  could  be  ascribed  to  Gotama 
himself  without  any  feeling  of  the  incongruity  involved.  The  last 
word  means,  completely  gone  out;  and  here  refers  to  the  ex- 
tinction of  kilesa  and  ta«ha,  which  will  bring  about,  inevitably, 
the  extinction  of  being.  Compare  the  passage  quoted  by 
Burnouf  in  Lotus  de  la  Bonne  Loi,  p.  376.  Probably  the  whole 
stanza  formerly  stood  in  some  other  connection,  where  the  word 
parinibbuto  had  its  more  usual  sense.  See  Buddhaghosa's 
note  on  IV,  23. 


66       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

The  mind  set  round  with  intelligence  is  freed  from 
the  great  evils — that  is  to  say,  from  sensuality,  from 
individuality,  from  delusion,  and  from  ignorance.' 


5.  Now  when  the  Blessed  One  had  remained  at 
Bha;2^a-gama  as  long  as  he  desired,  he  addressed 
the  venerable  Ananda,  and  said  :  '  Come,  Ananda, 
let  us  go  on  to  Hatthi-gama.' 

'Even  so,  Lord!'  said  Ananda,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  proceeded  with  a  great 
company  of  the  brethren  to  Hatthi-gama. 

6.  [And  in  similar  words  it  is  then  related  how 
the  Blessed  One  went  on  to  Amba-gama,  to  6^ambu- 
gama,  and  to  Bhoga-nagara.] 


7.   Now  there  at  Bhoga-nagara  the  Blessed  One 

A 

stayed  at  the  Ananda  A'etiya. 

There  the  Blessed  One  addressed  the  brethren, 
and  said  :  '  I  will  teach  you,  O  brethren,  these  four 
Great  References  ^  Listen  thereto,  and  give  good 
heed,  and  I  will  speak.' 

*  Even  so.  Lord!'  said  the  brethren,  in  assent ^  to 

^  The  meaning  of  mahapadesa  is  not  quite  clear.  Perhaps 
it  should  be  rendered  true  authorities.  I  have  followed  Buddha- 
ghosa  in  taking  apadesa  as  the  last  part  of  the  compound.  He 
says,  mahapadesa  ti  maha-okase  maha-apadese  va.  Bud- 
dhadayo  mahante  mahante  apadisitva  vuttani  maha- 
karawani  ti  attho,  'the  causes  (authorities)  alleged  when 
referring  to  Buddha  and  other  great  men.' 

^  I  ought  perhaps  to  have  explained  why  I  have  ventured  to 
differ  from  Childers  in  the  rendering  of  the  common  word  pa/i- 
su«ati.  The  root  sru  seems  to  have  meant  'to  sound'  before  it 
meant  'to  hear;'  and,  whether  this  be  so  or  not,  pa/i-su«ati 
means  not  simply  '  to  consent,'  but  '  to  answer  (assentingly).'     It 


IV.  MAHA-PARINIBBANA-SUTTA.  6"] 

the  Blessed  One,  and  the  Blessed  One  spoke  as 
follows  : 

8.  'In  the  first  place,  brethren,  a  brother  may- 
say  thus:  "From  the  mouth  of  the  Blessed  One 
himself  have  I  heard,  from  his  own  mouth  have  I 
received  it.  This  is  the  truth,  this  the  law,  this  the 
teaching  of  the  Master."  The  word  spoken,  bre- 
thren, by  that  brother  should  neither  be  received 
with  praise  nor  treated  with  scorn.  Without  praise 
and  without  scorn  every  word  and  syllable  should 
be  carefully  understood,  and  then  put  beside  the 
scripture  and  compared  with  the  rules  of  the 
orders  If  when  so  compared  they  do  not  har- 
monise with  the  scripture,  and  do  not  fit  in  with  the 
rules  of  the  order,  then  you  may  come  to  the  con- 
clusion, "  Verily,  this  is  not  the  word  of  the  Blessed 
One,  and  has  been  wrongly  grasped  by  that 
brother?"  Therefore,  brethren,  you  should  reject 
it.  But  if  they  harmonise  with  the  scripture  and 
fit  in  with  the  rules  of  the  order,  then  you  may 
come  to  the  conclusion,  "  Verily,  this  is  the  word  of 
the  Blessed  One,  and  has  been  well  grasped  by 
that  brother."  This,  brethren,  you  should  receive 
as  the  first  Great  Reference. 

9.  '  Again,  brethren,  a  brother  may  say  thus : 
"In  such  and  such  a  dwelling-place  there  is  a  com- 
pany of  the  brethren  with  their  elders  and  leaders. 
From   the   mouth   of  that   company   have   I  heard, 

has  been  pointed  out  to  me  that  answer  was  formerly  'and- 
swerian,'  where  swerian  is  probably  not  unrelated  to  the  root 
svar,  'to  sound.' 

^  Sutte  otaretabbani  vinaye  sandassetabbani,  where  one 
would  expect  to  find  the  word  Pi/aka  if  it  had  been  in  use  when 
this  passage  was  first  written  or  composed. 

F   2 


68       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

face  to  face  have  I  received  It.  This  is  the  truth, 
this  the  law,  this  the  teaching  of  the  Master."  The 
word  spoken,  brethren,  by  that  brother  should 
neither  be  received  with  praise  nor  treated  with 
scorn.  Without  praise  and  without  scorn  every 
word  and  syllable  should  be  carefully  understood, 
and  then  put  beside  the  scripture  and  compared 
with  the  rules  of  the  order.  If  when  so  compared 
they  do  not  harmonise  with  the  scripture,  and  do 
not  fit  in  with  the  rules  of  the  order,  then  you  may 
come  to  the  conclusion,  "  Verily,  this  is  not  the 
word  of  the  Blessed  One,  and  has  been  wrongly 
grasped  by  that  company  of  the  brethren."  There- 
fore, brethren,  you  should  reject  it.  But  if  they 
harmonise  with  the  scripture  and  fit  in  with  the 
rules  of  the  order,  then  you  may  come  to  the  con- 
clusion, "Verily,  this  is  the  word  of  the  Blessed  One, 
and  has  been  well  grasped  by  that  company  of  the 
brethren."  This,  brethren,  you  should  receive  as 
the  second  Great  Reference. 

ID.  'Again,  brethren,  a  brother  may  say  thus: 
*'  In  such  and  such  a  dwelling-place  there  are 
dwelling  many  elders  of  the  order,  deeply  read, 
holding  the  faith  as  handed  down  by  tradition, 
versed  in  the  truths,  versed  in  the  regulations  of 
the  order,  versed  in  the  summaries  of  the  doctrines 
and  the  law.  From  the  mouth  of  those  elders  have 
I  heard,  from  their  mouth  have  I  received  it. 
This  is  the  truth,  this  the  law,  this  the  teaching  of 
the  Master."  The  word  spoken,  brethren,  by  that 
brother  should  neither  be  received  with  praise  nor 
treated  with  scorn.  Without  praise  and  without 
scorn  every  word  and  syllable  should  be  carefully 
understood,  and  then  put  beside  the  scripture  and 


IV.  MAHA-PARINIBBANA-SUTTA.  6^ 

compared  with  the  rules  of  the  order.  If  when  so 
compared  they  do  not  harmonise  with  the  scripture, 
and  do  not  fit  in  with  the  rules  of  the  order,  then 
you  may  come  to  the  conclusion,  "  Verily,  this  is 
not  the  word  of  the  Blessed  One,  and  has  been 
wrongly  grasped  by  those  elders."  Therefore,  bre- 
thren, you  should  reject  it.  But  if  they  harmonise 
with  the  scripture  and  fit  in  with  the  rules  of  the 
order,  then  you  may  come  to  the  conclusion, 
"Verily,  this  is  the  word  of  the  Blessed  One,  and 
has  been  well  grasped  by  those  elders."  This, 
brethren,  you  should  receive  as  the  third  Great 
Reference. 

II.  'Again,  brethren,  a  brother  may  say,  "In 
such  and  such  a  dwelling-place  there  is  there  living 
a  brother,  deeply  read,  holding  the  faith  as  handed 
down  by  tradition,  versed  in  the  truths,  versed  in 
the  regulations  of  the  order,  versed  in  the  sum- 
maries of  the  doctrines  and  the  law.  From  the 
mouth  of  that  elder  have  I  heard,  from  his  mouth 
have  I  received  it.  This  is  the  truth,  this  the  law, 
this  the  teaching  of  the  Master."  The  word  spoken, 
brethren,  by  that  brother  should  neither  be  received 
with  praise  nor  treated  with  scorn.  Without  praise 
and  without  scorn  every  word  and  syllable  should 
be  carefully  understood,  and  then  put  beside  the 
scripture  and  compared  with  the  rules  of  the 
order.  If  when  so  compared  they  do  not  har- 
monise with  the  scripture,  and  do  not  fit  in  with  the 
rules  of  the  order,  then  you  may  come  to  the 
conclusion,  "  Verily,  this  is  not  the  word  of  the 
Blessed  One,  and  has  been  wrongly  grasped 
by  that  brother."  Therefore,  brethren,  you  should 
reject  it.    But  if  they  harmonise  with  the  scripture 


70       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

and  fit  in  with  the  rules  of  the  order,  then  you 
may  come  to  the  conclusion,  "Verily,  this  is  the  word 
of  the  Blessed  One,  and  has  been  well  grasped  by 
that  brother."  This,  brethren,  you  should  receive 
as  the  fourth  Great  Reference.* 

'  These,  brethren,  are  the  Four  Great  References.' 


12.  There,  too,  the  Blessed  One  held  that  com- 
prehensive religious  talk  with  the  brethren  on  the 
nature  of  upright  conduct,  and  of  earnest  contem- 
plation, and  of  intelligence.  '  Great  is  the  fruit, 
great  the  advantage  of  earnest  contemplation  when 
set  round  with  upright  conduct.  Great  is  the  fruit, 
great  the  advantage  of  intellect  when  set  round  with 
earnest  contemplation.  The  mind  set  round  with 
intelligence  is  freed  from  the  great  evils — that  is 
to  say,  from  sensuality,  from  individuality,  from 
delusion,  and  from  ignorance.' 


13.  Now  when  the  Blessed  One  had  remained 
as  long  as  he  desired  at  Bhoga-gama,  he  addressed 
the  venerable  Ananda,  and  said  :  '  Come,  Ananda, 
let  us  go  on  to  Pivd.' 

'Even  so,  Lord!'  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One.  And  the  Blessed  One 
proceeded  with  a  great  company  of  the  brethren  to 
Pava. 

And  there  at  Pava  the  Blessed  One  stayed  at 
the  Mango  Grove  of  A'unda,  who  was  by  family  a 
smith. 

V  14.  Now  A'unda,  the  worker  in  metals,  heard 
that  the  Blessed  One  had  come  to  Pava,  and  was 
staying  there  in  his  Mango  Grove. 


IV.  MAHA-PARINIBBANA-SUTTA.  7 1 

And  A'unda,  the  worker  in  metals,  went  to  the 
place  where  the  Blessed  One  was,  and  saluting  him 
took  his  seat  respectfully  on  one  side.  And  when 
he  was  thus  seated,  the  Blessed  One  instructed, 
aroused,  incited,  and  gladdened  him  with  religious 
discourse. 

15.  Then  he,  instructed,  aroused,  incited,  and 
gladdened  by  the  religious  discourse,  addressed  the 
Blessed  One,  and  said :  '  May  the  Blessed  One  do 
me  the  honour  of  taking  his  meal,  together  with  the 
brethren,  at  my  house  to-morrow.' 

And  the  Blessed  One  signified,  by  silence,  his 
consent. 

16.  Then  seeing  that  the  Blessed  One  had  con- 
sented, A'unda,  the  worker  in  metals,  rose  from  his 
seat  and  bowed  down  before  the  Blessed  One,  and 
keeping  him  on  his  right  hand  as  he  past  him, 
departed  thence. 

17.  Now  at  the  end  of  the  night,  TTunda,  the 
worker  in  metals,  m.ade  ready  in  his  dwelling-place 
sweet  rice  and  cakes,  and  a  quantity  of  dried  boar's 
flesh.  And  he  announced  the  hour  to  the  Blessed 
One,  saying,  '  The  hour,  Lord,  has  come,  and  the 
meal  is  ready.' 

18.  And  the  Blessed  One  robed  himself  early  in 
the  morning,  and  taking  his  bowl,  went  with  the  bre- 
thren to  the  dwelling-place  of  iifunda,  the  worker  in 
metals.  When  he  had  come  thither  he  seated  him- 
self on  the  seat  prepared  for  him.  And  when  he 
was  seated  he  addressed  A'unda,  the  worker  in 
metals,  and  said :  '  As  to  the  dried  boar's  flesh  you 
have  made  ready,  serve  me  with  it,  A'unda ;  and  as 
to  the  other  food,  the  sweet  rice  and  cakes,  serve 
the  brethren  with  it.' 


1 


72       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

'  Even  so,  Lord ! '  said  A'unda,  the  worker  in 
metals,  in  assent,  to  the  Blessed  One.  And  the 
dried  boar's  flesh  he  had  made  ready  he  served  to 
the  Blessed  One ;  whilst  the  other  food,  the  sweet 
rice  and  cakes,  he  served  to  the  members  of  the 
order. 

^/  19.  Now  the  Blessed  One  addressed  A'unda,  the 
worker  in  metals,  and  said  ;  '  Whatever  dried  boar's 
flesh,  A!unda,  is  left  over  to  thee,  that  bury  in  a  hole. 
I  see  no  one,  A'unda,  on  earth  nor  in  Mara's  heaven, 
nor  in  Brahma's  heaven,  no  one  among  Sama/^as 
and  Brahma/2as,  among  gods  and  men,  by  whom, 
when  he  has  eaten  it,  that  food  can  be  assimilated, 
save  by  the  Tathagata.' 

*  Even  so.  Lord ! '  said  A'unda,  the  worker  in 
metals,  in  assent,  to  the  Blessed  One.  And  what- 
ever dried  boar's  flesh  remained  over,  that  he  buried 
in  a  hole. 

V  20.  And  he  went  to  the  place  where  the  Blessed 
One  was ;  and  when  he  had  come  there,  took  his 
seat  respectfully  on  one  side.  And  when  he  was 
seated,  the  Blessed  One  instructed  and  aroused 
and  incited  and  gladdened  A'unda,  the  worker  in 
metals,  with  religious  discourse.  And  the  Blessed 
One  then  rose  from  his  seat  and  departed  thence. 

V  21.  Now  when  the  Blessed  One  had  eaten  the 
food  prepared  by  A'unda,  the  worker  in  metal,  there 
fell  upon  him  a  dire  sickness,  the  disease  of  dysen- 
tery, and  sharp  pain  came  upon  him,  even  unto 
death.  But  the  Blessed  One,  mindful  and  self- 
possessed,  bore  it  without  complaint. 

V  22.  And  the  Blessed  One  addressed  the  venerable 
Ananda,  and  said  :  '  Come,  Ananda,  let  us  go  on  to 
Kusinara.' 


IV.  MAHA-PARINIBBANA-SUTTA.  73 

'  Even  so,  Lord ! '  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One. 


23.  When  he  had  eaten  A'unda's  food. 

The  copper-smith's — thus  have  I  heard — 
He  bore  with  fortitude  the  pain, 
The  sharp  pain  even  unto  death  ! 

And  from  the  dried  flesh  of  the  boar,  as  soon  as 
he  had  eaten  it. 
There  fell  upon  the  teacher  sickness  dire, 
Then  after  nature  was  relieved  the  Blessed  One 
announced  and  said  : 
'  I  now  am  going  on  to  Kusinara  ^' 


24.  Now  the  Blessed  One  went  aside  from  the 
path  to  the  foot  of  a  certain  tree ;  and  when  he 
had  come  there  he  addressed  the  venerable  Ananda, 
and  said  :  '  Fold,  I  pray  you,  Ananda,  the  robe  ;  and 
spread  it  out  for  me.  I  am  weary,  Ananda,  and 
must  rest  awhile!' 

'  Even  so.  Lord ! '  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One,  and  spread  out  the  robe 
folded  fourfold. 

25.  And  the  Blessed  One  seated  himself  on  the 
seat  prepared  for  him  ;  and  when  he  was  seated,  he 
addressed  the  venerable  Ananda,  and  said  :  '  Fetch 
me,  I  pray  you,  Ananda,  some  water.  I  am  thirsty, 
Ananda,  and  would  drink.' 

26.  When  he  had  thus  spoken,  the  venerable 
Ananda  said   to   the  Blessed  One  :  '  But  just  now, 

^  '  It  should  be  understood,'  says  Buddhaghosa,  '  that  these  are 
verses  by  the  Theras  who  held  the  council.'  And  he  repeats  this 
at§§  52,  56. 


74       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Lord,  about  five  hundred  carts  have  gone  over.  That 
water  stirred  up  by  the  wheels  has  become  shallow 
and  flows  fouled  and  turbid.  This  river  Kakuttha, 
Lord,  not  far  off,  is  clear  and  pleasant,  cool  and 
transparent,  easy  to  get  down  into,  and  delightful. 
There  the  Blessed  One  may  both  drink  the  water, 
and  cool  his  limbs  \' 

27.  Again  the  second  time  the  Blessed  One 
addressed  the  venerable  Ananda,  and  said  :  *  Fetch 
me,  I  pray  you,  Ananda,  some  water.  I  am  thirsty, 
Ananda,  and  would  drink.' 

28.  And  again  the  second  time  the  venerable 
Ananda  said  to  the  Blessed  One  :  '  But  just  now. 
Lord,  about  five  hundred  carts  have  gone  over.  That 
water  stirred  up  by  the  wheels  has  become  shallow 
and  flows  fouled  and  turbid.  This  river  Kakuttha, 
Lord,  not  far  off,  is  clear  and  pleasant,  cool  and 
transparent,  easy  to  get  down  into,  and  delightful. 
There  the  Blessed  One  may  both  drink  the  water, 
and  cool  his  limbs.' 

29.  Again  the  third  time  the  Blessed  One  ad- 
dressed the  venerable  Ananda,  and  said:  'Fetch  me, 
I  pray  you,  Ananda,  some  water.  I  am  thirsty, 
Ananda,  and  would  drink.' 

30.  '  Even  so,  Lord!'  said  the  venerable  Ananda, 
in  assent,  to  the  Blessed  One ;  and  taking  a  bowl  he 
went  down  to  the  streamlet.  And  lo  !  the  streamlet 
which,  stirred  up  by  the  wheels,  was  but  just  now 
become  shallow,  and  was  flowing  fouled  and  turbid, 
had  begun,  when  the  venerable  Ananda  came  up  to  it, 
to  flow  clear  and  bright  and  free  from  all  turbidity. 

^  A>^/^/^odika  ti  pasannodika:  satodika  ti  madhurodhika: 
sitodika  ti  tanu- sitala-salila :  setaka  ti  nikkaddama: 
supatittha  ti  sundara-tittha.    (S.V.  ihri)   Comp.  IV,  56. 


rv.  MAHA-PARINIBBANA-SUTTA.  75 

31.  Then  Ananda  thought:  'How  wonderful, 
how  marvellous  is  the  great  might  and  power  of 
the  Tathagata  !  For  this  streamlet  which,  stirred  up 
by  the  wheels,  was  but  just  now  become  shallow  and 
flowing  foul  and  turbid,  now,  as  I  come  up  to  it,  is 
flowing  clear  and  bright  and  free  from  all  turbidity.' 

32.  And  taking  water  in  the  bowl  he  returned 
towards  the  Blessed  One ;  and  when  he  had  come 
where  the  Blessed  One  was  he  said  to  him  :  *  How 
wonderful,  how  marvellous  is  the  great  might  and 
power  of  the  Tathagata  !  For  this  streamlet  which, 
stirred  up  by  the  wheels,  was  but  just  now  become 
shallow  and  flowing  foul  and  turbid,  now,  as  I  come 
up  to  it,  is  flowing  clear  and  bright  and  free  from 
all  turbidity.  Let  the  Blessed  One  drink  the  water ! 
Let  the  Happy  One  drink  the  water !' 

Then  the  Blessed  One  drank  of  the  water. 


33.  Now  at  that  time  a  man  named  Pukkusa^ 
a  young  Mallian,  a  disciple  of  A/ara  Kalama's,  was 
passing  along  the  high  road  from  Kusinara  to  Pava. 

34,  And  Pukkusa,  the  young  Mallian,  saw  the 
Blessed  One  seated  at  the  foot  of  a  tree.  On 
seeing  him,  he  went  up  to  the  place  where  the 
Blessed  One  was,  and  when  he  had  come  there  he 
saluted  the  Blessed  One,  and  took  his  rest  respect- 
fully   on    one    side.       And    when   he    was    seated 

^  The  Pukkusa  caste  was  one  of  the  lower  castes  of  6'udras. 
Compare  Assalayana  Sutta  (Pischel),  pp.  13,  35;  Burnoufs  'In- 
troduction,' &c.,  pp.  144,  208  ;  Lalita  Vistara  XXI,  17.  But  Bud- 
dhaghosa  says  Pukkusa  must  here  be  simply  a  name,  as  the  Mallas 
were  of  the  Khattiya  caste.  He  adds  that  this  Pukkusa  was  the 
owner  of  the  five  hundred  carts  that  had  just  passed  by ;  and  that 
A/ara  Kalama  was  called  A/ara  because  he  was  Digha-pihgalo, 
Kalama  being  his  family  name. 


76       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Pukkusa,  the  young  Mallian,  said  to  the  Blessed 
One:  'How  wonderful  a  thing  is  it,  Lord!  and 
how  marvellous,  that  those  who  have  gone  forth  out 
of  the  world  should  pass  their  time  in  a  state  of 
mind  so  calm ! ' 

35.  *  Formerly,  Lord,  A/ara  Kalama  was  once 
walking  along  the  high  road  ;  and  leaving  the  road 
he  sat  himself  down  under  a  certain  tree  to  rest 
during  the  heat  of  the  day.  Now,  Lord,  five  hun- 
dred carts  passed  by  one  after  the  other,  each  close 
to  A/ara  Kalama.  And  a  certain  man,  who  was  fol- 
lowing close  behind  that  caravan  of  carts,  went  up  to 
the  place  where  A/ara  Kalama  was,  and  when  he  was 
come  there  he  spake  as  follows  to  A/ara  Kalama : 

'  "But,  Lord,  did  you  see  those  five  hundred  carts 
go  by?" 

"No,  indeed,  sir,  I  saw  them  not." 
"But,  Lord,  did  you  hear  the  sound  of  them  ?" 
"No,  indeed,  sir,  I  heard  not  their  sound." 
"But,  Lord,  were  you  then  asleep  ?" 
"No,  sir,  I  was  not  asleep." 
"  But,  Lord,  were  you  then  conscious." 
"Yes,  I  was  conscious,  sir." 

"  So  that  you,  Lord,  though  you  were  both  con- 
scious and  awake,  neither  saw,  nor  heard  the  sound 
of  five  hundred  carts  passing  by,  one  after  the  other, 
and  each  close  to  you.  Why,  Lord,  even  your  robe 
was  sprinkled  over  with  the  dust  of  them !" 
'  "  It  is  even  so,  sir." 

36.  'Then  thought  that  man:  "How  wonderful  a 
thing  is  it,  and  how  marvellous,  that  those  who  have 
gone  forth  out  of  the  world  should  pass  their  time 
in  a  state  of  mind  so  calm  !  So  much  so  that  a 
man    though    being     both     conscious    and    awake, 


MAIIA-PARINIBBANA-SUTTA.  ^^ 


neither  sees,  nor  hears  the  sound  of  five  hundred 
carts  passing  by,  one  after  the  other,  and  each  close 
to  him." 

'  And  after  giving  utterance  to  his  deep  faith  in 
A/ara  Kalama,  he  departed  thence.' 

37.  'Now  what  think  you,  Pukkusa,  which  is  the 
more  difficult  thing  either  to  do  or  to  meet  with — 
that  a  man  being  conscious  and  awake  should 
neither  see,  nor  hear  the  sound  of  five  hundred 
carts  passing  by,  one  after  the  other,  close  to  him, 
— or  that  a  man,  being  conscious  and  awake,  should 
neither  see,  nor  hear  the  sound  thereof  when  the 
falling  rain  goes  on  beating  and  splashing,  and  the 
lightnings  are  flashing  forth,  and  the  thunderbolts 
are  crashing-  ? ' 

38.  '  What  in  comparison.  Lord,  can  these  five 
hundred  carts  do,  or  six  or  seven  or  eight  or  nine 
or  ten  hundred,  yea,  even  hundreds  and  thousands 
of  carts.  That  certainly  is  more  difficult,  both  to 
do  and  to  meet  with,  that  a  man  being  conscious 
and  awake  should  neither  see,  nor  hear  the  sound 
thereof  when  the  falling  rain  goes  on  beating  and 
splashing,  and  the  lightnings  are  flashing  forth,  and 
the  thunderbolts  are  crashing.' 

39.  'Now  on  one  occasion,  Pukkusa,  I  was  dwelling 
at  Atuma,  and  was  at  the  Threshing-floor^  And  at 
that  time  the  falling  rain  begun  to  beat  and  to 
splash,  and  the  lightnings  to  flash  forth,  and  the 
thunderbolts  to  crash  ;  and  two  peasants,  brothers, 
and  four  oxen  were  killed.  Then,  Pukkusa,  a  great 
multitude  of  people  went  forth  from  Atuma,  and 
went  up  to  the  place  where  the  two  peasants, 
brothers,  and  the  four  oxen,  lay  killed. 

^  Bhusagare  ti  kha/u-salayaw.    (S.  V. //^r/.) 


78       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

40.  '  Now  at  that  time,  Pukkusa,  I  had  gone  forth 
from  the  Threshing-floor,  and  was  walking  up  and 
down  thinking  at  the  entrance  to  the  Threshing- 
floor.  And  a  certain  man  came,  Pukkusa,  out  of 
that  great  mukitude  of  people,  up  to  the  place 
where  I  was ;  and  when  he  came  up  he  saluted  me, 
and  took  his  place  respectfully  on  one  side. 

41.  'And  as  he  stood  there,  Pukkusa,  I  said  to 
the  man  : 

'  "Why  then,  sir,  is  this  great  multitude  of  people 
assembled  together  ?" 

'  "  But  just  now,  the  falling  rain  began  to  beat 
and  to  splash,  and  the  lightnings  to  flash  forth,  and 
the  thunderbolts  to  crash  ;  and  two  peasants,  bro- 
thers, were  killed,  and  four  oxen.  Therefore  is  this 
great  multitude  of  people  gathered  together.  But 
where,  Lord,  were  you  ? " 

'  "  I,  sir,  have  been  here  all  the  while." 

*  "  But,  Lord,  did  you  see  it  ?" 

*  "  I,  sir,  saw  nothing." 

' "  But,  Lord,  did  you  hear  it  ?" 

' "  I,  sir,  heard  nothing." 

'  "  Were  you  then,  Lord,  asleep  ?" 

'"  I,  sir,  was  not  asleep." 

'  "  Were  you  then  conscious.  Lord  ?" 

'  "  Even  so,  sir." 

'"So  that  you.  Lord,  being  conscious  and  awake, 
neither  saw,  nor  heard  the  sound  thereof  when  the 
falling  rain  went  on  beating  and  splashing,  and  the 
lightnings  were  flashing  forth,  and  the  thunderbolts 
were  crashing." 

'  "  That  is  so,  sir." 

42.  'Then,  Pukkusa,  the  thought  occurred  to  that 
man  : 


I 


IV.  MAHA-PARINIBBANA-SUTTA.  79 

'"  How  wonderful  a  thing  is  it,  and  marvellous, 
that  those  who  have  gone  forth  out  of  the  world 
should  pass  their  time  in  a  state  of  mind  so  calm! — 
so  that  a  man  being  conscious  and  awake  neither 
sees  nor  hears  the  sound  thereof  when  the  falling 
rain  is  beating  and  splashing,  and  the  lightnings  are 
flashing  forth,  and  the  thunderbolts  are  crashing." 
And  after  giving  utterance  to  his  deep  faith  in  me, 
he  departed  from  me  with  the  customary  demonstra- 
tions of  respect.' 

43.  And  when  he  had  thus  spoken  Pukkusa, 
the  young  Mallian,  addressed  the  Blessed  One  in 
these  words  :  '  Now  I,  Lord,  as  to  the  faith  that 
I  had  in  A/ara  Kalima,  that  I  winnow  away  as  in 
a  mighty  wind,  and  wash  it  away  as  in  a  swiftly 
running  stream.  Most  excellent,  Lord,  are  the  words 
of  thy  mouth,  most  excellent!  Just  as  if  a  man 
were  to  set  up  that  which  is  thrown  down,  or  were 
to  reveal  that  which  is  hidden  away,  or  were  to 
point  out  the  right  road  to  him  who  has  gone  astray, 
or  were  to  bring  a  lamp  into  the  darkness,  so  that 
those  who  have  eyes  can  see  external  forms — ^just 
even  so,  Lord,  has  the  truth  been  made  known  to 
me,  in  many  a  figure,  by  the  Blessed  One.  And  I, 
even  I,  betake  myself,  Lord,  to  the  Blessed  One  as 
my  refuge,  to  the  Truth,  and  to  the  Brotherhood. 
May  the  Blessed  One  accept  me  as  a  disciple,  as  a 
true  believer,  from  this  day  forth,  as  long  as  life 
endures  ^!' 

^  This  is  a  stock  phrase  constituting  the  final  answer  of  a 
hitherto  unconverted  man  at  the  end  of  one  of  those  argumentative 
dialogues  by  which  Gotama  overcame  opposition  or  expounded 
the  truth.  After  a  discussion  of  exalted  themes  it  fits  in  very 
appropriately;  here  and  elsewhere  it  is  incongruous  and  strained. 
See  below,  V,  50. 


8o       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

44.  Now  Pukkusa,  the  young  Mallian,  addressed 
a  certain  man,  and  said  :  '  Fetch  me,  I  pray  you,  my 
good  man,  a  pair  of  robes  of  cloth  of  gold,  burnished 
and  ready  for  wear.' 

'  So  be  it,  sir ! '  said  that  man,  in  assent,  to 
Pukkusa,  the  young  Mallian ;  and  he  brought  a 
pair  of  robes  of  cloth  of  gold,  burnished  and  ready 
for  wear. 

45.  And  the  Mallian  Pukkusa  presented  the  pair  of 
robes  of  cloth  of  gold,  burnished  and  ready  for  wear, 
to  the  Blessed  One,  saying,  '  Lord,  this  pair  of 
robes  of  burnished  cloth  of  gold  is  ready  for  wear. 
May  the  Blessed  One  show  me  favour  and  accept  it 
at  my  hands !' 

'  In  that  case,  Pukkusa,  robe  me  in  one,  and 
Ananda  in  one.' 

'Even  so.  Lord!'  said  Pukkusa,  in  assent,  to  the 
Blessed  One ;  and  in  one  he  robed  the  Blessed  One, 

A 

and  in  one,  Ananda. 

46.  Then  the  Blessed  One  instructed  and  aroused 
and  incited  and  gladdened  Pukkusa,  the  young  Mal- 
lian, with  religious  discourse.  And  Pukkusa,  the 
young  Mallian,  when  he  had  been  instructed  and 
aroused  and  incited  and  gladdened  by  the  Blessed 
One  with  religious  discourse,  arose  from  his  seat, 
and  bowed  down  before  the  Blessed  One  ;  and  keep- 
ing him  on  his  right  hand  as  he  past  him,  departed 
thence. 


47.  Now  not  long  after  the  Mallian  Pukkusa  had 
gone,  the  venerable  Ananda  placed  that  pair  of 
robes  of  cloth  of  gold,  burnished  and  ready  for  wear, 
on  the  body  of  the  Blessed  One,  and  when  it  was  so 


IV.  MAHA-PARINIBBANA-SUTTA.  8 1 

placed  on  the  body  of  the  Blessed  One  it  appeared 
to  have  lost  its  splendour  ^ ! 

48.  And  the  venerable  Ananda  said  to  the  Blessed 
One  :  *  How  wonderful  a  thing  is  it,  Lord,  and  how 
marvellous,  that  the  colour  of  the  skin  of  the  Blessed 
One  should  be  so  clear,  so  exceeding  bright!  For 
when  I  placed  even  this  pair  of  robes  of  burnished 
cloth  of  gold  and  ready  for  wear  on  the  body  of  the 
Blessed  One,  lo !  it  seemed  as  if  it  had  lost  its 
splendour !' 

49.  'It  IS  even  so,  Ananda.  Ananda,  there  are  two 
occasions  on  which  the  colour  of  the  skin  of  a  Tatha- 
gata  becomes  clear  and  exceeding  bright.  What 
are  the  two  ?' 

50.  '  On  the  night,  Ananda,  on  which  a  Tatha- 
gata  attains  to  the  supreme  and  perfect  insight,  and 
on  the  night  in  which  he  passes  finally  away  in  that 
utter  passing  away  which  leaves  nothing  whatever 
to  remain — on  these  two  occasions  the  colour  of  the 
skin  of  the  Tathag^ata  becomes  clear  and  exceedino- 
bright. 

51.  'And  now  this  day,  Ananda,  at  the  third  watch 
of  the  night,  in  the  Upavattana  of  Kusinara,  in  the 
Sala  Grove  of  the  Mallians,  between  the  twin  Sala 

^  The  commentator  says,  Bhagavato  kayam  upanamitan  ti 
nivasana-parupana-vasena  alliyapita?« :  Bhagava  pi 
tato  ekam  nivasesi  eka;«  parupi.  Vita>^>^ikaOT  (MS.  k^A) 
viya  ti  yatha  (IMS.  tatha)  vita/^/^iko  afigaro  antanten'  eva 
^otiti  bahi  pan'  assa  pabha  n'  atthi,  evam  bahi  pa/('X7/inna- 
(MS.  pa.kkkinn3.-)  pabha  hutva  khayatt  ti.  My  IMS.  of  the 
text  reads  vitasikara  (as  did  Yatramulle's  MS.  here,  and  one  MS. 
of  FausboU's  at  Gataka  I,  153,  154).  There  the  word  is  used  of 
embers  in  which  food  is  cooked,  'without  flame,' =  ' glowing, 
smoldering.'  Vita/^-^/nka,  'an  eruption  on  the  skin,'  belongs 
to  the  root  ka.xk. 

[11]  G 


82       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

trees,  the  utter  passing  away  of  the  Tathagata  will 
take  place.  Come,  Ananda !  let  us  go  on  to  the 
river  Kakuttha.' 

'Even  so,  Lord!'  said  the  venerable  Ananda,  In 
assent,  to  the  Blessed  One. 

52.      The  pair  of  robes  of  cloth  of  gold. 

All  burnished,  Pukkusa  had  brought, 
Clad  on  with  them  the  Master  then 
Shone  forth  in  colour  like  to  gold  ^ ! 


53.  Now  the  Blessed  One  with  a  great  company 
of  the  brethren  went  on  to  the  river  Kakuttha  ;  and 
when  he  had  come  there,  he  went  down  into  the  water, 
and  bathed,  and  drank.  And  coming  up  out  again 
on  the  other  side  he  went  on  to  the  Mango  Grove. 

54.  And  when  he  was  come  there  he  addressed 
the  venerable  iTundaka,  and  said :  'Fold,  I  pray  you, 
A'undaka,  a  robe  in  four  and  spread  it  out.  I  am 
weary,  A'undaka,  and  would  lie  down.' 

'  Even  so.  Lord!'  said  the  venerable  A'undaka,  in 
assent,  to  the  Blessed  One.  And  he  folded  a  robe 
in  four,  and  spread  it  out. 

^  We  have  here  the  commencement  of  the  legend  which  after- 
wards grew  into  an  account  of  an  actual  '  transfiguration '  of  the 
Buddha.     It  is  very  curious  that  it  should  have  taken  place  soon 
after  the  Buddha  had  announced  to  Ananda  his  approaching  death, 
and  that  in  the  Buddhist  Sutta  it  should  be  connected  so  closely 
with  that  event;   for  a  similar  remark  applies  also  to  the  Trans- i 
figuration  mentioned  in  the  Gospels.    The  Malalahkara-vatthu,] 
for  instance,  says,  'His  body  appeared  shining  like  a  flame.  AnandaJ 
was  exceedingly  surprised.      Nothing  of  this  kind  had,   as  yet,] 
happened.    "  Your  exterior  appearance,"  said  he  to  Budha,  "  is  all} 
at  once  white,  shining,  and  beautiful  above  all  expression."    "What] 
you  say,  O  Ananda,  is  perfectly  true.    There  are  two  occasions  [&c.,| 
much  as  above].    The  shining  light  emanating  from  my  body  is  a] 
certain  forerunner  of  this  great  event  [his  Parinibbana]." ' 


IV.  MAHA-PARINIBBANA-SUTTA.  83 

55.  And  the  Blessed  One  laid  himself  down  on 
his  right  side,  with  one  foot  resting  on  the  other; 
and  calm  and  self-possessed,  he  meditated  on  the 
idea  of  rising  up  again  in  due  time.  And  the 
venerable  A^undaka  seated  himself  there  in  front  of 
the  Blessed  One. 

56.  The  Buddha  to  Kakuttha  s  river  came, 
Whose  clear  and  pleasant  waters  limpid  flow, 
He  plunged  beneath  the  stream  wearied  and 

worn. 
The  Buddha  without  equal  in  the  world! 
When  he  had  bathed  and  drunk,  the  teacher 

then 
Crossed  o'er,  the   brethren  thronging  round 

his  steps  ; 
The  Blessed  Master,  preaching  the  while  the 

truth, 
The  Mighty  Sage  came  to  the  Mango  Grove. 
There  spake  he  to  the  brother  A'undaka  : 
'  Spread  me  the  fourfold  robe  out  as  a  couch.' 
Cheered  by  the  Holy  One,  he  quickly  spread 
The  fourfold  robe  in  order  on  the  ground. 
The  Master  laid  him  down,  wearied  and  worn ; 
And  there,  before  him,  iTunda  took  his  seat. 


57.  And  the  Blessed  One  addressed  the  vener- 
able Ananda,  and  said  :  '  Now  it  may  happen, 
Ananda,  that  some  one  should  stir  up  remorse  in 
A'unda  the  smith,  by  saying,  "  This  is  evil  to  thee, 
TTunda,  and  loss  to  thee  in  that  when  the  Tathagata 
had  eaten  his  last  meal  from  thy  provision,  then  he 
died."  Any  such  remorse,  Ananda,  in  A'unda 
the  smith  should  be  checked  by  saying,  "  This  is 
good  to  thee,  A'unda,  and  gain  to  thee,  in  that  when 

G  2 


84       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

the  Tathagata  had  eaten  his  last  meal  from  thy 
provision,  then  he  died.  From  the  very  mouth  of 
the  Blessed  One,  ATunda,  have  I  heard,  from  his 
own  mouth  have  I  received  this  saying,  '  These  two 
offerings  of  food  are  of  equal  fruit,  and  of  equal 
profit,  and  of  much  greater  fruit  and  much  greater 
profit  than  any  other  —  and  which  are  the  two  ? 
The  offering  of  food  which,  when  a  Tathagata  has 
eaten,  he  attains  to  supreme  and  perfect  insight ; 
and  the  offering  of  food  which,  when  a  Tathagata 
has  eaten,  he  passes  away  by  that  utter  passing 
away  in  which  nothing  whatever  remains  behind — 
these  two  offerings  of  food  are  of  equal  fruit  and  of 
equal  profit,  and  of  much  greater  fruit  and  much 
greater  profit  than  any  others.  There  has  been  laid 
up  by  A'unda  the  smith  a  karma  redounding  to 
length  of  life,  redounding  to  good  birth,  redounding 
to  good  fortune,  redounding  to  good  fame,  redound- 
ing to  the  inheritance  of  heaven,  and  of  sovereign 
power.' "  In  this  way,  Ananda,  should  be  checked 
any  remorse  in  A'unda  the  smith.' 

58.  Then  the  Blessed  One  perceiving  how  the 
matter  stood,  uttered,  even  at  that  time,  this  hymn 
of  exultation  : 

'  To  him  who  gives  shall  virtue  be  increased ; 
In  him  who  curbs  himself,  no  anger  can  arise ; 
The  righteous  man  casts  off  all  sinfulness. 
And  by  the  rooting  out  of  lust,  and  bitterness, 
And  all  delusion,  doth  to  Nirva//a  reach!' 


End  of  the  Fourth  Portion  for  Recitation,  containing 
the  Episode  of  A/ara. 


MAHA-PARINIBBANA-SUTTA.  85 


Chapter  V. 

i.^Now  the  Blessed  One  addressed  the  venera- 
ble Ananda,  and  said  :  '  Come,  Ananda,  let  us  go  on 
to  the  Sala  Grove  of  the  Mallas,  the  Upavattana 
of  Kusinara,  on  the  further  side  of  the  river  Hira- 
nyavati.' 

'Even  so,  Lord!'  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One. 

2.  And  the  Blessed  One  proceeded  with  a  great 
company  of  the  brethren  to  the  Sala  Grove  of  the 
Mallas,  the  Upavattana  of  Kusinara,  on  the  further 
side  of  the  river  Hiranyavati :  and  when  he  had 
come  there  he  addressed  the  venerable  Ananda,  and 
said : 

3.  '  Spread  over  for  me,  I  pray  you,  Ananda,  the 
couch  with  its  head  to  the  north,  between  the  twin 
Sala  trees  \  I  am  weary,  Ananda,  and  would  lie 
down.' 

'Even  so,  Lord!'  said  the  venerable  Ananda,  in 
assent,    to    the    Blessed    One.     And    he    spread   a 

^  According  to  the  commentator  '  tradition  says  that  there  was 
a  row  of  Sala  trees  at  the  head  (sisa)  of  that  couch  (ma«^'a),  and 
another  at  its  foot,  one  young  Sala  tree  being  close  to  its  head, 
and  another  close  to  its  foot.  The  twin  Sala  trees  were  so  called 
because  the  two  trees  were  equally  grown  in  respect  of  the  roots, 
trunks,  branches,  and  leaves.  There  was  a  couch  there  in  the 
park  for  the  special  use  of  the  (periodically  elected)  rao-a  of  the 
]\Iallas,  and  it  was  this  couch  which  the  Blessed  One  asked  Ananda 
to  make  ready.'  There  is  no  further  explanation  of  the  term 
uttara-sisaka?;/,  which  may  have  been  the  name  for  a  slab  of 
wood  or  stone  reserved  on  great  occasions  for  the  use  of  the 
leaders  of  the  neighbouring  republic,  but  available  at  other  times 
for  passers  by. 


86       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

coverino-  over  the  couch  with  its  head  to  the  north, 
between  the  twin  Sala  trees.  And  the  Blessed  One 
laid  himself  down  on  his  right  side,  with  one  leg 
resting  on  the  other ;  and  he  was  mindful  and  self- 
possessed. 

^/  4.  Now  at  that  time  the  twin  Sala  trees  were 
all  one  mass  of  bloom  with  flowers  out  of  season  ^ ; 
and  all  over  the  body  of  the  Tathagata  these  dropped 
and  sprinkled  and  scattered  themselves,  out  of 
reverence  for  the  successor  of  the  Buddhas  of  old. 
And  heavenly  Mandarava  flowers,  too,  and  hea- 
venly sandal -wood  powder  came  falling  from 
the  sk}%  and  all  over  the  body  of  the  Tathagata 
they  descended  and  sprinkled  and  scattered  them- 
selves, out  of  reverence  for  the  successor  of  the 
Buddhas  of  old.  And  heavenly  music  was  sounded 
in  the  sky,  out  of  reverence  for  the  successor  of  the 
Buddhas  of  old.  And  heavenly  songs  came  wafted 
from  the  skies,  out  of  reverence  for  the  successor  of 
the  Buddhas  of  old  ! 

/f  ?  5.  Then  the  Blessed  One  addressed  the  vene- 
rable Ananda,  and  said  :  '  The  twin  Sala  trees  are 
all  one  mass  of  bloom  with  flowers  out  of  season ; 
all  over  the  body  of  the  Tathagata  these  drop 
and  sprinkle  and  scatter  themselves,  out  of  rever- 
ence for  the  successor  of  the  Buddhas  of  old.  And 
heavenly  Mandarava  flowers,  too,  and  heavenly 
sandal-wood  powder  come  falling  from  the  sky, 
and  all  over  the  body  of  the  Tathagata  they  descend 
and  sprinkle  and  scatter  themselves,  out  of  rever- 

^  Sabbaphaliphulla  ti  sabbe  samantato  pupphita  mulato 
pa/Maya  yava  agga  ekaX'/i'/ianna  ahesu?;/.  (S.V.////u.)  Com- 
pare ekaphaliphulla?//  vanaw  at  Gataka  I,  52. 


V.  MAHA-PARINIBBANA-SUTTA.  87 

ence  for  the  successor  of  the  Buddhas  of  old.  And 
heavenly  music  sounds  in  the  sky,  out  of  reverence 
for  the  successor  of  the  Buddhas  of  old.  And  hea- 
venly songs  come  wafted  from  the  skies,  out  of  rever- 
ence for  the  successor  of  the  Buddhas  of  old  ! ' 
/^  6.  '  Now  it  is  not  thus,  Ananda,  that  the  Tatha- 
gata  is  rightly  honoured,  reverenced,  venerated,  held 
sacred  or  revered.  But  the  brother  or  the  sister,  the 
devout  man  or  the  devout  woman,  who  continually 
fulfils  all  the  greater  and  the  lesser  duties,  who  is 
correct  in  life,  walking  according  to  the  precepts — It 
is  he  who  rightly  honours,  reverences,  venerates,  holds 
sacred,  and  reveres  the  Tathagata  with  the  worthiest 
homage.  Therefore,  O  Ananda,  be  ye  constant  in 
the  fulfilment  of  the  greater  and  of  the  lesser  duties, 
and  be  ye  correct  in  life,  walking  according  to  the 
precepts ;  and  thus,  Ananda,  should  it  be  taught.' 


7.  Now  at  that  time  the  venerable  Upava;2a 
was  standing  in  front  of  the  Blessed  One,  fanning 
him.  And  the  Blessed  One  was  not  pleased  with 
Upava;^a,  and  he  said  to  him :  '  Stand  aside,  O 
brother,  stand  not  in  front  of  me ! ' 

8.  Then  this  thought  sprung  up  in  the  mind  of 
the  venerable  Ananda  :  '  The  venerable  Upava;za 
has  long  been  in  close  personal  attendance  and  ser- 
vice on  the  Blessed  One.  And  now,  at  the  last 
moment,  the  Blessed  One  Is  not  pleased  with  Upa- 
va;^a,  and  has  said  to  him,  "  Stand  aside,  O  brother, 
stand  not  in  front  of  me  !"  What  may  be  the  cause 
and  what  the  reason  that  the  Blessed  One  is  not 
pleased  with  Upava;^a,  and  speaks  thus  with  him?' 

9.  And  the  venerable  Ananda  said  to  the 
Blessed  One :    '  The  venerable  Upava;^a   has  long 


88       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

been  in  close  personal  attendance  and  service  on  the 
Blessed  One.  And  now,  at  the  last  moment,  the 
Blessed  One  is  not  pleased  with  Upava;/a,  and  has 
said  to  him,  "  Stand  aside,  O  brother,  stand  not  in 
front  of  me!"  What  may  be  the  cause  and  what 
the  reason  that  the  Blessed  One  is  not  pleased  with 
Upava;2a,  and  speaks  thus  with  him?' 

lo.  'In  great  numbers,  Ananda,  are  the  gods  of 
the  ten  world-systems  assembled  together  to  be- 
hold the  Tathagata.  For  twelve  leagues,  Ananda, 
around  the  Sala  Grove  of  the  Mallas,  the  Upavattana 
of  Kusinara,  there  is  no  spot  in  size  even  as  the 
pricking  of  the  point  of  the  tip  of  a  hair  which  is 
not  pervaded  by  powerful  spirits  ^  And  the  spirits, 
Ananda,  are  murmuring,  and  say,  "  From  afar  have 
we  come  to  behold  the  Tathagata.  Few  and  far 
between  are  the  Tathagatas,  the  Arahat  Buddhas 
who  appear  in  the  world  :  and  now  to-day,  in  the 
last  watch  of  the  night,  the  death  of  a  Tathagata 
will  take  place ;  and  this  eminent  brother  stands  in 


^  Buddhaghosa  explains  that  even  twenty  to  sixty  angels  or  gods 
(devatayo)  could  stand  aragga-ko/i-nittudana-  (MS.  nittad- 
dana-)  matte  pi,  'on  a  point  pricked  by  the  extreme  point  of 
a  gimlet,'  without  inconveniencing  one  another  (a?»~iam  amla/^z 
avyabadhenti).  It  is  most  curious  to  find  this  exact  analogy  to  the 
notorious  discussion  as  to  how  many  angels  could  stand  on  the 
point  of  a  needle  in  a  commentary  written  at  just  that  period  of 
Buddhist  history  which  corresponds  to  the  Middle  Ages  of  Christen- 
dom. The  passage  in  the  text  does  not  really  imply  or  suggest 
any  such  doctrine,  though  the  whole  episode  is  so  absurd  that  the 
author  of  the  text  could  not  have  hesitated  to  say  so,  had  such 
an  idea  been  the  common  belief  of  the  early  Buddhists.  With 
these  sections  should  be  compared  the  similar  sections  in  Chapter 
VI,  of  which  these  are  perhaps  merely  an  echo. 

There  is  no   comment  on  nittudana,  but  there  can  be  Hide 
doubt  that  Childers's  conjectural  reading  is  correct. 


V.  MAHA-PARINIBBANA-SUTTA.  89 

front  of  the  Tathagata,  concealing  him,  and  in  his 
last  hour  we  are  prevented  from  beholding  the 
Tathagata  ;  "  thus,  Ananda,  do  the  spirits  murmur.' 

11.  '  But  of  what  kind  of  spirits  is  the  Blessed 
One  thinking  ?' 

12.  '  There  are  spirits,  Ananda,  in  the  sky,  but  of 
worldly  mind,  who  dishevel  their  hair  and  weep,  who 
stretch  forth  their  arms  and  weep,  who  fall  prostrate 
on  the  ground,  and  roll  to  and  fro  in  anguish  at  the 
thought :  "Too  soon  will  the  Blessed  One  die  !  Too 
soon  will  the  Happy  One  pass  away !  Full  soon 
will  the  Light  of  the  world  vanish  away  M  "  ' 

13.  '  There  are  spirits,  too,  Ananda,  on  the  earth, 
and  of  worldly  mind,  who  tear  their  hair  and  weep, 
who  stretch  forth  their  arms  and  weep,  who  fall  pros- 
trate on  the  ground,  and  roll  to  and  fro  in  anguish 
at  the  thought:  "Too  soon  will  the  Blessed  One  die! 
Too  soon  will  the  Happy  One  pass  away!  Full  soon 
will  the  Eye  of  the  world  disappear  from  sight!" 

14.  '  But  the  spirits  who  are  free  from  passion  bear 
it,  calm  and  self-possessed,  mindful  of  the  saying 
which  begins,  "  Impermanent  indeed  are  all  compo- 
nent things.  How  then  is  it  possible  [whereas  any- 
thing whatever,  when  born,  brought  into  being,  and 

^  K'a.kknm  loke  antaradhayissati,  on  which  there  is  no  com- 
ment. It  is  literally,  '  the  Eye  in  the  world  will  vanish  away,'  where 
Eye  is  of  course  used  figuratively  of  that  by  the  aid  of  which 
spiritual  truths  can  be  perceived,  corresponding  exactly  to  the 
similar  use  in  Europe  of  the  word  Light.  The  IMaster  is  often 
called  A'akkhuma,  'He  with  the  Eye,'  'He  of  the  spiritual  Eye' 
(see,  for  instance,  the  last  verses  in  this  Sutta),  and  here  by  a  bold 
figure  of  speech  he  is  called  the  Eye  itself,  which  was  shortly  about 
to  vanish  away  from  the  world,  the  means  of  spiritual  insight  which 
was  no  longer  to  be  available  for  the  common  use  of  all  men.  But 
this  is,  it  will  be  noticed,  only  the  lament  of  the  foolish  and 
ignorant. 


90       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

organised,  contains  within  itself  the  inherent  neces- 
sity of  dissokition — how  then  is  it  possible  that  such 
a  being  should  not  be  dissolved  ?  No  such  condition 
can  exist!"]  ^ 

15.  '  In  times  past,  Lord,  the  brethren,  when  they 
had  spent  the  rainy  season  in  different  districts,  used 
to  come  to  see  the  Tathagata,  and  we  used  to  receive 
those  very  reverend  brethren  to  audience,  and  to 
wait  upon  the  Blessed  One.  But,  Lord,  after  the 
end  of  the  Blessed  One,  we  shall  not  be  able  to 
receive  those  very  reverend  brethren  to  audience, 
and  to  wait  upon  the  Blessed  One.' 


16.  'There  are  these  four  places,  Ananda,  which 
the  believing  man  should  visit  with  feelings  of  rever- 
ence and  awe.     Which  are  the  four  ? 

1 7.  '  The  place,  Ananda,  at  which  the  believing 
man  can  say,  "Here  the  Tathagata  was  born!"  is  a 
spot  to  be  visited  with  feelings  of  reverence  and  awe. 

18.  '  The  place,  Ananda,  at  which  the  believing 
man  can  say,  "  Here  the  Tathagata  attained  to  the 
supreme  and  perfect  insight!"  is  a  spot  to  be  visited 
with  feelings  of  reverence  and  awe. 

19.  *  The  place,  Ananda,  at  which  the  believing 
man  can  say,  "  Here  was  the  kingdom  of  righteous- 
ness set  on  foot  by  the  Tathagata !  "  is  a  spot  to  be 
visited  with  feelings  of  reverence  and  awe. 

20.  '  The  place,  Ananda,  at  which  the  believing 
man  can  say,  "  Here  the  Tathagata  passed  finally 
away  in  that  utter  passing  away  which  leaves  nothing 
whatever  to  remain  behind!"  is  a  spot  to  be  visited 
with  feelinofs  of  reverence  and  awe. 

^  The  words  in  brackets  have  been  inserted  from  par.  Ill,  63 
above.     See  par.  VI,  39  below. 


V.  MAHA-PARINIBBANA-SUTTA.  9 1 

2  1.  '  And  there  will  come,  Ananda,  to  such  spots, 
believers,  brethren  and  sisters  of  the  order,  or  devout 
men  and  devout  women,  and  will  say,  "  Here  was 
the  Tathagata  born!"  or,  "  Here  did  the  Tathagata 
attain  to  the  supreme  and  perfect  insight!"  or,  "  Here 
was  the  kingdom  of  righteousness  set  on  foot  by  the 
Tathagata  !"  or,  "  Here  the  Tathagata  passed  away 
in  that  utter  passing  away  which  leaves  nothing 
whatever  to  remain  behind!" 

2  2.  'And  they,  Ananda,  who  shall  die  while  they, 
with  believing  heart,  are  journeying  on  such  pilgrim- 
age, shall  be  reborn  after  death,  when  the  body  shall 
dissolve,  in  the  happy  realms  of  heaven.' 


23.  '  How  are  we  to  conduct  ourselves,  Lord, 
with  regard  to  womankind?' 

'  Don't  see  them,  Ananda.' 

'  But  if  we  should  see  them,  what  are  we  to  do  ?' 

'  Abstain  from  speech,  Ananda.' 

'  But  if  they  should  speak  to  us,  Lord,  what  are 
we  to  do  ?' 

'  Keep  wide  awake,  Ananda.' 


24.  '  What  are  we  to  do,  Lord,  with  the  remains 
of  the  Tathaeata  ?' 

'  Hinder  not  yourselves,  Ananda,  by  honouring 
the  remains  of  the  Tathaeata.  Be  zealous,  I  beseech 
you,  Ananda,  in  your  own  behalf!  Devote  your- 
selves to  your  own  good !  Be  earnest,  be  zealous, 
be  intent  on  your  own  grood  !    There  are  wise  men, 

A  ^ 

Ananda,  among  the  nobles,  among  the  Brahmans, 
among  the  heads  of  houses,  who  are  firm  believers 
in  the  Tathagata ;  and  they  will  do  due  honour  to 
the  remains  of  the  Tathasfata.' 


92       THE  BOOK  OF  THE  GREAT  DECEASE, 


25.  1 '  What  should  be  done,  Lord,  with  the 
remains  of  the  Tathagata?' 

'  As  men  treat  the  remains  of  a  king  of  kings, 
so,  Ananda,  should  they  treat  the  remains  of  a 
Tathagata.' 

'  And  how.  Lord,  do  they  treat  the  remains  of  a 
king  of  kings^?' 

26.  'They  wrap  the  body  of  a  king  of  kings, 
Ananda,  in  a  new  cloth.  When  that  is  done  they 
wrap  it  in  carded  cotton  wool  ^  When  that  is  done 
they  wrap  it  in  a  new  cloth, — and  so  on  till  they  have 
wrapped  the  body  in  five  hundred  successive  layers 
of  both  kinds.  Then  they  place  the  body  in  an  oil 
vessel  of  iron  ^,  and  cover  that  close  up  with  another 

^  This  conversation  occurs  also  below  (VI,  33),  and  the  older 
tradition  probably  had  it  only  in  that  connection. 

2  King  of  kings  is  an  inadequate  rendering  of  A'akkavatti  Ra^a. 
It  is  a  king  whose  power  no  other  king  can  dispute,  who  is  the 
acknowledged  overlord  in  India.  The  idea  can  scarcely  have 
existed  before  ^andragupta,  the  first  A^'akravarti,  had  raised  himself 
to  power.  This  passage,  therefore,  is  a  guide  to  the  date  at  which 
the  Maha-parinibbana  Sutta  assumed  its  present  form. 

^  Vihatena  kappasena  ti  supho/itena  kappasena:  Kasika- 
vattha;«  hi  sukhumatta  telawz  na  ga«hati,  tasma  vihatena 
kappasena  ti  aha.  'As  Benares  cloth,  by  reason  of  its  fineness 
of  texture,  does  not  take  the  oil,  he  therefore  says,  "with  vihata 
cotton  wool,"  that  is,  with  cotton  wool  that  has  been  well  forced 
asunder.'  That  p  ho/it  a  is  here  the  participle  of  the  causal  verb, 
and  not  of  the  simple  verb,  follows  of  necessity  from  its  being 
used  as  an  explanation  of  vihata,  *  torn  to  pieces.'  The  technical 
use  of  the  word,  as  applied  to  cotton  wool,  has  only  been  found  in 
this  passage.     It  usually  means  '  torn  with  grief.' 

*  Ayasaya  tela-do«iya,  where  one  would  expect  ayasaya,  but 
my  IMS.  of  the  Digha  Nikaya  confirms  twice  over  here,  and  twice 
again  below,  §  VI,  33,  35,  the  reading  given  by  Childers.  Buddha- 
ghosa  says,  Ayasan  ti  suva««aw,  suva««amhi  idha  ayasan 
ti  adhippeto,  but  here  again  we  should  expect  the  second  time 
to  find  ayo  or  ayasa;/^.    The  meaning  of  the  word  is  also  not 


MAHA-PARINIBBANA-SUTTA. 


oil  vessel  of  iron  \  They  then  build  a  funeral  pile 
of  all  kinds  of  perfumes,  and  burn  the  body  of  the 
king  of  kings.  And  then  at  the  four  cross  roads 
they  erect  a  dagaba  ^  to  the  king  of  kings.  This, 
Ananda,  is  the  way  in  which  they  treat  the  remains 
of  a  kino-  of  kingrs. 

'  And  as  they  treat  the  remains  of  a  king  of  kings, 
so,  Ananda,  should  they  treat  the  remains  of  the 
Tathagata.  At  the  four  cross  roads  a  dagaba  should 
be  erected  to  the  Tathagata.  And  whosoever  shall 
there  place  garlands  or  perfumes  or  paint,  or  make 
salutation  there,  or  become  in  its  presence  calm  in 
heart — that  shall  long  be  to  them  for  a  profit  and 
a  joy.'  

27.  'These  men,  Ananda,  worthy  of  a  dagaba ^ 
are  four  in  number.     Which  are  the  four  ? 

'  A  Tathagata,  or  Arahat-Buddha,  is  w^orthy  of  a 
dagaba.    A  Pa/^/'eka- Buddha  is  worthy  of  a  dagaba". 

quite  clear.  It  no  doubt  was  originally  used  for  bronze,  and  only  later 
for  iron  also,  and  at  last  exclusively  of  iron.  As  ka»/sa  is  already  a 
common  word  for  bronze  in  very  early  Buddhist  Pali  texts,  I  think 
ayasa  or  ayasa  must  here  mean  'of  iron.'  When  Buddhaghosa 
says  it  is  here  a  name  for  gold,  we  can  only  conclude  that  iron 
had  become,  in  his  time,  a  metal  which  he  might  fairly  consider 
too  base  for  the  purpose  proposed. 

^  Buddhaghosa  has  no  note  on  pa/iku_^^etva;  but  from  its  use 
at  Gataka  I,  50,  29  :  69,  23,  it  must,  I  think,  have  this  meaning. 
I  am  not  certain  to  what  root  it  ought  to  be  referred.  I  should 
mention  that  pakkhipati  seems  to  me  never  to  mean  in  Pali,  'to 
hurl  forth  into,  to  throw  forth/  but  always  '  to  place  (slowly  and 
carefully)  into.' 

^  A  solid  mound  or  tumulus,  in  the  midst  of  which  the  bones  and 
ashes  are  to  be  placed.  The  dome  of  St,  Paul's  as  seen  from  the 
Thames  Embankment  gives  a  very  good  idea  of  one  of  the  later 
Buddhist  dagabas.    The  Pali  word  here  and  below  is  Thupa. 

^  A  Pa/^/Jeka-Buddha,  who  has  attained  to  the  supreme  and  per- 
fect insight ;  but  dies  without  proclaiming  the  truth  to  the  world. 


94       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

A  true  hearer  of  the  Tathagata  is  worthy  of  a  da- 
gaba.     A  king  of  kings  is  worthy  of  a  dagaba. 

28.  '  And  on  account  of  what  circumstance, 
Ananda,  is  a  Tathagata,  an  Arahat-Buddha,  worthy 
of  a  dagaba  ? 

*  At  the  thought,  Ananda,  "  This  is  the  dagaba 
of  that  Blessed  One,  of  that  Arahat-Buddha,"  the 
hearts  of  many  shall  be  made  calm  and  happy  ; 
and  since  they  there  had  calmed  and  satisfied  their 
hearts  they  will  be  reborn  after  death,  when  the 
body  has  dissolved,  in  the  happy  realms  of  heaven. 
It  is  on  account  of  this  circumstance,  Ananda,  that 
a  Tathagata,  an  Arahat-Buddha,  is  worthy  of  a 
dagaba.' 

29.  '  And  on  account  of  what  circumstance, 
Ananda,  is  a  Pa/C'Z'eka-Buddha  worthy  of  a  dagaba? 

'  At  the  thought,  Ananda,  "  This  is  the  dagaba  of 
that  Blessed  One,  of  that  Pa-^^/('eka-Buddha,"  the 
hearts  of  many  shall  be  made  calm  and  happy ;  and 
since  they  there  had  calmed  and  satisfied  their 
hearts  they  will  be  reborn  after  death,  when  the 
body  has  dissolved,  in  the  happy  realms  of  heaven. 
It  is  on  account  of  this  circumstance,  Ananda,  that 
a  Pa/v'/^eka-Buddha  is  worthy  of  a  dagaba. 

30.  '  And  on  account  of  what  circumstance, 
Ananda,  is  a  true  hearer  of  the  Blessed  One,  the 
Arahat-Buddha,  worthy  of  a  dagaba  ? 

*  At  the  thought,  Ananda,  "  This  is  the  dagaba  of 
that  true  hearer  of  the  Blessed  Arahat-Buddha,"  the 
hearts  of  many  shall  be  made  calm  and  happy ;  and 
since  they  there  had  calmed  and  satisfied  their  hearts 
they  will  be  reborn  after  death,  when  the  body  has 
dissolved,  in  the  happy  realms  of  heaven.  It  is  on 
account  of  this  circumstance,  Ananda,  that  a  true 


V.  MAHA-PARINIBBANA-SUTTA.  95 

hearer  of  the  Blessed  One,  the  Arahat-Buddha,  is 
worthy  of  a  dagaba. 

31.  'And  on  account  of  what  circumstance, 
Ananda,  is  a  king  of  kings  worthy  of  a  dagaba  ? 

'  At  the  thought,  Ananda,  "  This  is  the  dagaba  of 
that  righteous  king  who  ruled  in  righteousness,"  the 
hearts  of  many  shall  be  made  calm  and  happy  ;  and 
since  they  there  had  calmed  and  satisfied  their 
hearts  they  will  be  reborn  after  death,  when  the 
body  has  dissolved,  in  the  happy  realms  of  heaven. 
It  is  on  account  of  this  circumstance,  Ananda,  that 
a  king  of  kings  is  w^orthy  of  a  dagaba. 

'  These  four,  Ananda,  are  the  persons  worthy  of 
a  dagaba.' 

32.  '  Now  the  venerable  Ananda  went  into  the 
Vihara,  and  stood  leaning  against  the  lintel  of  the 
door\  and  weeping  at  the  thought :  "Alas!  I  remain 
still  but  a  learner,  one  who  has  yet  to  work  out  his 
own  perfection  ^.  And  the  Master  is  about  to  pass 
away  from  me — he  who  is  so  kind  !  "  ' 

33.  Now  the  Blessed  One  called  the  brethren, 
and  said  :  '  Where,  then,  brethren,  is  Ananda  ?' 

The  venerable  Ananda,  Lord,  has  gone  into  the 

^  Kapisisa?«.  Buddhaghosa  says,  Kapisisakan  ti  dvara- 
baha-ko/iyawz  /^itam  aggala-rukkhaw, 'a  piece  of  wood  fixed 
as  a  bolt  at  the  top  of  the  door  posts.'  The  Sanskrit  lexicographers 
give  kapi-jirsha  in  the  sense  of  'coping  of  a  wall.'  Compare 
Patimokkha,  Pa/^ittiya,  No.  19. 

The  expression  that  Ananda  went  'into  the  Vihara'  at  the  end  of 
a  conversation  represented  as  having  taken  place  in  the  Sala  Grove, 
would  seem  to  point  to  the  fact  that  this  episode  originally  stood 
in  some  other  connection.  Buddhaghosa  attempts  to  explain  away 
the  discrepancy  by  saying  that  Vihara  here  means  ]Ma«(/ala. 

^  Ananda  had  entered  the  Noble  Path,  but  had  not  yet  reached 
the  end  of  it.     He  had  not  attained  to  Nirva«a. 


96       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Vihara,  and  stands  leaning  against  the  lintel  of  the 
door,  and  weeping  at  the  thought :  '  Alas !  I  remain 
still  but  a  learner,  one  who  has  yet  to  work  out  his 
own  perfection.  And  the  Master  is  about  to  pass 
away  from  me — he  who  is  so  kind !' 
^'  34.  And  the  Blessed  One  called  a  certain  brother, 
and  said  :  '  Go  now,  brother,  and  call  Ananda  in  my 
name,  and  say,  "  Brother  Ananda,  the  Master  calls 
for  thee." ' 

'Even  so.  Lord!'  said  that  brother,  in  assent,  to 
the  Blessed  One.  And  he  went  up  to  the  place 
where  the  Blessed  One  was  ;  and  when  he  had  come 

A 

there,  he  said  to  the  venerable  Ananda :  '  Brother 
Ananda,  the  Master  calls  for  thee.' 

'  Very  well,  brother,'  said  the  venerable  Ananda, 
in  assent,  to  that  brother.  And  he  went  up  to  the 
place  where  the  Blessed  One  was,  and  when  he  had 
come  there,  he  bowed  down  before  the  Blessed  One, 
and  took  his  seat  respectfully  on  one  side. 
y/  35.  Then  the  Blessed  One  said  to  the  venerable 
Ananda,  as  he  sat  there  by  his  side :  '  Enough, 
Ananda !  Do  not  let  yourself  be  troubled  ;  do  not 
weep !  Have  I  not  already,  on  former  occasions,  told 
you  that  it  is  in  the  very  nature  of  all  things  most 
near  and  dear  unto  us  that  we  must  divide  ourselves 
from  them,  leave  them,  sever  ourselves  from  them  ? 
How,  then,  Ananda,  can  this  be  possible — whereas 
anything  whatever  born,  brought  into  being,  and 
organised,  contains  within  itself  the  inherent  neces- 
sity of  dissolution — how,  then,  can  this  be  possible, 
that  such  a  being;  should  not  be  dissolved  ?  No 
such  condition  can  exist !  For  a  long  time,  Ananda, 
have  you  been  very  near  to  me  by  acts  of  love, 
kind  and  good,  that  never  varies,  and  is  beyond  all 


V.  MAHA-PARINIBBANA-SUTTA.  97 

measure.  For  a  long  time,  Ananda,  have  you  been 
very  near  to  me  by  words  of  love,  kind  and  good, 
that  never  varies,  and  is  beyond  all  measure.  For 
a  long  time,  Ananda,  have  you  been  very  near 
to  me  by  thoughts  of  love,  kind  and  good,  that 
never  varies  \  and  is  beyond  all  measure.  You 
have  done  well,  Ananda !  Be  earnest  in  effort,  and 
you  too  shall  soon  be  free  from  the  great  evils — from 
sensuality,  from  individuality,  from  delusion,  and 
from  ignorance  ^ ! ' 


2,6.  ^  Then  the  Blessed  One  addressed  the  bre- 
thren, and  said  :  '  Whosoever,  brethren,  have  been 
Arahat-Buddhas  through  the  long  ages  of  the  past, 
there  were  servitors  just  as  devoted  to  those  Blessed 
Ones  as  Ananda  has  been  to  me.  And  whosoever, 
brethren,  shall  be  Arahat-Buddhas  in  the  lono-  acres 
of  the  future,  there  shall  be  servitors  just  as  devoted 
to  those  Blessed  Ones  as  Ananda  has  been  to  me. 
V  Zl'  'He    is   a  wise  man,   brethren, — is  Ananda. 

^  Advayena,  which  Buddhaghosa  explains  as  not  being  that 
kind  of  love  which  is  now  one  thing  and  now  another,  or  which 
varies  in  the  presence  or  the  absence  of  the  object  loved.  When 
the  Buddha  is  called  in  the  Amara  Kosha  I,  i,  i,  9,  advaya- 
vadin,  that  must  mean  in  a  similar  way,  'One  whose  teaching  does 
not  vary.' 

^  Literally,  thou  shalt  become  an  Anasava,  that  is,  one  who  is 
free  from  the  four  Asavas,  all  which  are  explained  above  in  §  I,  1 2, 
from  which  I  have  taken  the  details  suggested  to  a  Buddhist  by 
the  word  used.  The  state  of  mind  to  which  an  Anasava  has 
reached  is  precisely  the  same,  though  looked  at  from  a  different 
point  of  view,  as  the  state  of  mind  expressed  by  the  better  known 
word  Nirvawa. 

'  What  follows  is  repeated  in  the  Satipattha/za  Vagga  of  the 
Sawyutta  Nikaya;  but  in  regard  to  Sariputta  (Upatissa)  and 
Moggallana,  and  reading  savaka-yugaw  for  upa///^ako. 

[II]  H 


98       THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

He  knows  when  it  is  the  right  time  for  him  to  come 
and  visit  the  Tathagata,  and  when  it  is  the  right 
time  for  the  brethren  and  sisters  of  the  order,  for 
devout  men  and  devout  women,  for  a  king,  or  for  a 
king's  ministers,  for  other  teachers  or  their  disciples, 
to  come  and  visit  the  Tathagata. 
V  38.  'Brethren,  there  are  these  four  wonderful  and 
marvellous  qualities  in  Ananda.  Which  are  the  four  ? 
'  If,  brethren,  a  number  of  the  brethren  of  the 
order  should  come  to  visit  Ananda,  they  are  filled 
with  joy  on  beholding  him  ;  and  if  Ananda  should 
then  preach  the  truth  to  them,  they  are  filled  with 
joy  at  the  discourse  ;  while  the  company  of  brethren 
is  ill  at  ease,  brethren,  when  Ananda  is  silent. 

*  If,  brethren,  a  number  of  the  sisters  of  the 
order,  or  of  devout  men,  or  of  devout  women, 
should  come  to  visit  Ananda,  they  are  filled  with 
joy  on  beholding  him ;  and  if  Ananda  should  then 
preach  the  truth  to  them,  they  are  filled  with  joy  at 
the  discourse  ;  while  the  company  of  sisters  is  ill  at 
ease,  brethren,  when  Ananda  is  silent. 

39.  *  Brethren,  there  are  these  four  wonderful 
and  marvellous  qualities  in  a  king  of  kings.  What 
are  the  four  ? 

*  If,  brethren,  a  number  of  nobles,  or  Brahman,  or 
heads  of  houses,  or  Sama;/as  should  come  to  visit 
a  king  of  kings,  they  are  filled  with  joy  on  behold- 
ing him;  and  if  the  king  of  kings  should  then  speak, 
they  are  filled  with  joy  at  what  is  said ;  while  they 
are  ill  at  ease,  brethren,  when  the  king  of  kings  is 
silent. 

40.  '  Just  so,  brethren,  are  the  four  wonderful  and 
marvellous  qualities  in  Ananda. 

*  If,  brethren,  a  number  of  the  brethren   of  the 


V.  MAHA-PARINIBBANA-SUTTA.  99 

order,  or  of  the  sisters  of  the  order,  or  of  devout 
men,  or  of  devout  women,  should  come  to  visit 
Ananda,  they  are  filled  with  joy  on  beholding  him  ; 
and  if  Ananda  should  then  preach  the  truth  to  them, 
they  are  filled  with  joy  at  the  discourse ;  while  the 
company  of  brethren  is  ill  at  ease,  brethren,  when 
Ananda  is  silent. 

*  Now  these,  brethren,  are  the  four  wonderful  and 
marvellous  qualities  that  are  in  Ananda.' 

41.  When  he  had  thus  spoken  \  the  venerable 
Ananda  said  to  the  Blessed  One  : 

•  Let  not  the  Blessed  One  die  in  this  little  wattel 
and  daub  town,  in  this  town  in  the  midst  of  the 
jungle,  in  this  branch  township  ^.  For,  Lord,  there 
are  other  great  cities,  such  as  A'ampa,  Ra^agaha, 
Savatthi,  Saketa,  Kosambi,  and  Benares,  Let  the 
Blessed  One  die  in  one  of  them.  There  there  are 
many  wealthy  nobles  and  Brahmans  and  heads  of 
houses,  believers  in  the  Tathagata,  who  will  pay  due 
honour  to  the  remains  of  the  Tathagata  ^.' 


^  From  here  down  to  the  end  of  section  44  is  found  also,  nearly 
word  for  word,  in  the  beginning  of  the  Maha-Sudassana  Sutta, 
translated  below;  compare  also  Maha-Sudassana  Gataka,  No.  95. 

^  Ku</^a-nagarake  ti  pa/irupake  sambadhe  khuddaka- 
nagare:  U^^ahgala-nagarake  ti  visama-nagarake.  (S.V.fol. 
ihdM.)  Ku^(/a,  if  this  explanation  be  right,  seems  to  be  merely  an 
old  and  unusual  form  for  kshudra,  and  the  Burmese  correction 
into  khudda  to  be  unnecessary:  but  I  venture  to  think  it  is  more 
likely  to  be=ku</ya,  and  to  mean  a  wall  built  of  mud  and  sticks,  or 
what  is  called  in  India,  of  wattel  and  daub.  When  Buddhaghosa 
explains  u^^ahgala  as  'lawless,' he  is  expressing  his  view  that 
a  town  in  the  jungle  is  likely  to  be  a  heathen,  pagan  sort  of 
place. 

^  With  reference  to  Childers's  note  in  his  Dictionary  on  maha- 
sala,  with  which  every  one  must  entirely  agree,  Buddhaghosa's 

H    2 


lOO      THE  BOOK  OF  THE  GREAT  DECEASE.       CH 

42.  'Say  not  SO,  Ananda!  Say  not  so,  Ananda,  that 
this  is  but  a  small  wattel  and  daub  town,  a  town  in 
the  midst  of  the  jungle,  a  branch  township.  Long 
ago,  Ananda,  there  was  a  king,  by  name  Maha-Sudas- 
sana,  a  king  of  kings,  a  righteous  man  who  ruled  in 
righteousness,  Lord  of  the  four  quarters  of  the  earth, 
conqueror,  the  protector  of  his  people,  possessor  of 
the  seven  royal  treasures.  This  Kusinara,  Ananda, 
was  the  royal  city  of  king  Maha-Sudassana,  under  the 
name  of  Kusavati,  and  on  the  east  and  on  the  west  it 
w^as  twelve  leagues  in  length,  and  on  the  north  and  on 
the  south  it  was  seven  leagues  in  breadth. 

43.  'That  royal  city  Kusavati,  Ananda,  was  mighty, 
and  prosperous,  and  full  of  people,  crowded  with 
men,  and  provided  with  all  things  for  food  ^  Just, 
Ananda,  as  the  royal  city  of  the  gods,  A/akamanda 
by  name,  is  mighty,  prosperous,  and  full  of  people, 
crowded  with  the  gods,  and  provided  with  all  kinds 
of  food,  so,  Ananda,  was  the  royal  city  Kusavati 
mighty  and  prosperous,  full  of  people,  crowded.^ 
with  men,  and  provided  with  all  kinds  of  food. 

44.  '  Both  by  day  and  by  night,  Ananda,  the  royal 
city  Kusavati  resounded  with  the  ten  cries ;  that  is 
to   say,  the   noise  of  elephants,   and  the    noise   of  1 
horses,  and  the  noise  of  chariots  ;  the  sounds  of  the  ^ 


explanation  of  the  word  will  be  interesting  as  a  proof  (if  proof 
be  needed)  that  the  Ceylon  scholars  are  not  always  trustworthy. 
He  says,  Khattiya-mahasala  ti  khattiya-mahasara  sara- 
patta  maha-khattiya.     Eso  nayo  sabbattha. 

^  The  first  three  of  these  adjectives  are  applied  at  (?ataka  I,  29 
(v.  212)  to  the  religion  of  the  Buddhas;  and  I  think  the  right 
reading  there  must  be  phi  taw/,  in  accordance  with  the  corrections 
in  two  MSS.  as  noted  by  Mr.  Fausboll,  and  not  pita?«  as  he 
has  preferred  to  read.  The  whole  set  of  epithets  is  often  used 
of  cities. 


V.  MAHA-PARINIBBANA-SUTTA.  lOI 

drum,  of  the  tabor,  and  of  the  lute ;  the  sound  of 
singing,  and  the  sounds  of  the  cymbal  and  of  the 
gong ;  and  lastly,  with  the  cry,  "  Eat,  drink,  and  be 
merry  ^ ! 


45,  'Go  now,  Ananda,  and  enter  into  Kusinara, 
and  inform  the  Mallas  of  Kusinara,  saying,  "  This 
day,  O  Vase///^as,  in  the  last  watch  of  the  night,  the 
final  passing  away  of  the  Tathagata  will  take  place. 
Be  favourable  herein,  O  Vase////as,  be  favourable. 
Give  no  occasion  to  reproach  yourselves  hereafter, 
saying,  '  In  our  own  village  did  the  death  of  our 
Tathagata  take  place,  and  we  took  not  the  opportu- 
nity of  visiting  the  Tathagata  in  his  last  hours.' 

*  Even  so,  Lord,'  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One ;  and  he  robed  himself, 
and  taking  his  bowl^,  entered  into  Kusinara  attended 
by  another  member  of  the  order. 


^  This  enumeration  is  found  also  at  G^ataka,  p.  3,  only  that  the 
conch  shell  is  added  there — wrongly,  for  that  makes  the  number  of 
cries  eleven.  The  Maha-Sudassana  Sutta  has  in  the  corresponding 
passage,  like  the  Burmese  IMS,  noted  here  by  Childers,  conch 
instead  of  cymbal.     My  MS.  reads  cymbal  here. 

'^  Nivasetva  patta-/^ivara?;?  adaya  atta-dutiyo.  Buddha- 
ghosa  has,  naturally  enough,  no  comment  on  this  oft-recurring 
phrase.  It  cannot  be  meant  that  he  put  on  only  his  under-gar- 
ments,  and  carried  his  upper  robe  with  him ;  for  then  his  shoulders 
would  have  been  bare ;  and  it  is  quite  against  the  rules  to  go  into 
a  village  without  all  the  robes  having  been  put  carefully  on  (Pati- 
mokkha,  Sekhiya  1-3).  I  do  not  even  understand  how  Ananda, 
with  due  regard  to  the  rules  of  the  brotherhood  (see  Patimokkha, 
Nisaggiya  21-29),  could  have  had  a  spare  robe  then  with  him. 
And  patta-^ivara/;?  can  scarcely  mean  simply  'bowl-robe,'  refer- 
ring to  the  length  of  cotton  cloth  in  which  the  bowl  was  carried 
over  the  shoulder  ('Buddhist  Birth  Stories,'  p.  71).  'With  both 
his  under-garments  on,  he  entered  Kusinara  duly  bowled  and  robed' 
may  be  impossible  English,  but  it  probably  correctly  catches  the 


I02      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

46.  Now  at  that  time  the  Mallas  of  Kusinard 
were  assembled  in  the  council  hall  on  some  public 
affair  \ 

And  the  venerable  Ananda  went  to  the  council 
hall  of  the  Mallas  of  Kusinard ;  and  when  he  had 
arrived  there,  he  informed  them,  saying,  *  This 
day,  O  Vase////as,  in  the  last  watch  of  the  night, 
the  final  passing  away  of  the  Tathagata  will  take 
place.  Be  favourable  herein,  O  Vase/Z/^as,  be 
favourable.  Give  no  occasion  to  reproach  your- 
selves hereafter,  saying,  "  In  our  own  village  did 
the  death  of  our  Tathagata  take  place,  and  we  took 
not  the  opportunity  of  visiting  the  Tathagata  in  his 
last  hours." ' 

47.  And  when  they  had  heard  this  saying  of  the 
venerable  Ananda,  the  Mallas  with  their  youno-  men 
and  maidens  and  their  wives  were  grieved,  and  sad, 
and  afflicted  at  heart.  And  some  of  them  wept,  dis- 
hevelling their  hair,  and  stretched  forth  their  arms 
and  wept,  fell  prostrate  on  the  ground,  and  rolled 
to  and  fro  in  anguish  at  the  thought  :  '  Too  soon 
will  the  Blessed  One  die  !  Too  soon  will  the  Happy 
One  pass  away !  Full  soon  will  the  Light  of  the 
world  vanish  away  ! ' 


48.  Then  the  Mallas,  with  their  young  men  and 

idea  Involved,  though  of  course  one  (at  least)  of  the  under-cloths 
had  been  put  on  long  before.  See  p.  122.  A  Thera  never  goes 
about  in  public  alone,  he  is  always  accompanied  by  a  Sama7zera. 
^  Kena/^id  eva  karawiyena.  Professor  Pischel,  in  his  edition 
of  the  Assalayana  Sutta  (p.  i),  prints  this  expression  kenaX'i  deva- 
karawiyena,  and  translates  it  (p.  28),  'for  some  religious  pur- 
poses.' It  seems  to  me  that  he  has  been  misled  by  the  commentary, 
which  really  presupposes  the  more  correct  division  adopted  by 
Childers. 


V.  MAHA-PARINIBBANA-SUTTA.  IO3 

maidens  and  their  wives,  being  grieved  and  sad 
and  afflicted  at  heart,  went  to  the  Sala  Grove  of  the 
Mallas,  to  the  Upavattana,  and  to  the  place  where 
the  venerable  Ananda  was. 

49.  Then  the  venerable  Ananda  thought :  '  If 
I  allow  the  Mallas  of  Kusinara,  one  by  one,  to  pay 
their  respects  to  the  Blessed  One,  the  whole  of  the 
Mallas  of  Kusinara  will  not  have  been  presented  to 
the  Blessed  One  until  this  night  brightens  up  into  the 
dawn.  Let  me,  now,  cause  the  Mallas  of  Kusinara 
to  stand  in  groups,  each  family  in  a  group,  and  so 
present  them  to  the  Blessed  One,  saying,  "  Lord!  a 
Malla  of  such  and  such  a  name,  with  his  children, 
his  wives,  his  retinue,  and  his  friends,  humbly  bows 
down  at  the  feet  of  the  Blessed  One." ' 

50.  And  the  venerable  Ananda  caused  the  Mallas 
of  Kusinara  to  stand  in  groups,  each  family  in  a 
group,  and  so  presented  them  to  the  Blessed  One,  and 
said  :  '  Lord  !  a  Malla  of  such  and  such  a  name,  with 
his  children,  his  wives,  his  retinue,  and  his  friends, 
humbly  bows  down  at  the  feet  of  the  Blessed  One.' 

51.  And  after  this  manner  the  venerable  Ananda 
presented  all  the  Mallas  of  Kusinara  to  the  Blessed 
One  in  the  first  watch  of  the  night. 


52.  Now  at  that  time  a  mendicant  named  Su- 
bhadda,  who  was  not  a  believer,  was  dwelling  at 
Kusinara.  And  the  mendicant  Subhadda  heard 
the  news  :  '  This  very  day,  they  say,  in  the  third 
watch  of  the  night,  will  take  place  the  final  passing 
away  of  the  Sama/^a  Gotama.' 

53.  Then  thought  the  mendicant  Subhadda: 
'  This  have  I  heard  from  fellow  mendicants  of 
mine,  old  and  well  stricken  in  years,  teachers  and 


I04      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

disciples,  when  they  said :  "  Sometimes  and  full 
seldom  do  Tathagatas  appear  in  the  world,  the 
Arahat  Buddhas."  Yet  this  day,  in  the  last  watch 
of  the  night,  the  final  passing  away  of  the  Sama;^a 
Gotama  will  take  place.  Now  a  certain  feeling  of 
uncertainty  has  sprung  up  in  my  mind  ;  and  this 
faith  have  I  in  the  Sama;2a  Gotama,  that  he,  me- 
thinks,  is  able  so  to  present  the  truth  that  I  may 
get  rid  of  this  feeling  of  uncertainty.' 

54.  Then  the  mendicant  Subhadda  went  to  the 
Sala  Grove  of  the  Mallas,  to  the  Upavattana  of  Kusi- 
nara,  to  the  place  where  the  venerable  Ananda  was. 

55.  And  when  he  had  come  there  he  said  to  the 
venerable  Ananda :  *  Thus  have  I  heard  from  fellow 
mendicants  of  mine,  old  and  well  stricken  in  years, 
teachers  and  disciples,  when  they  said  :  "  Sometimes 
and  full  seldom  do  Tathagatas  appear  in  the  world, 
the  Arahat  Buddhas."  Yet  this  day,  in  the  last  watch 
of  the  night,  the  final  passing  away  of  the  Sama;za 
Gotama  will  take  place.  Now  a  certain  feeling  of 
uncertainty  has  sprung  up  in  my  mind  ;  and  this  faith 
have  I  in  the  Sama;m  Gotama,  that  he,  methinks,  is 
able  so  to  present  the  truth  that  I  may  get  rid  of  this 
feeling  of  uncertainty.  O  that  I,  even  I,  Ananda, 
might  be  allowed  to  see  the  Sama;za  Gotama ! ' 

56.  And  when  he  had  thus  spoken  the  vener- 
able Ananda  said  to  the  mendicant  Subhadda : 
'  Enough  !  friend  Subhadda.  Trouble  not  the  Tatha- 
gata.     The  Blessed  One  is  weary.' 

57.  And  again  the  mendicant  Subhadda  [made  the 
same  request  in  the  same  words,  and  received  the 
same  reply];  and  the  third  time  the  mendicant 
Subhadda  [made  the  same  request  in  the  same 
words,  and  received  the  same  reply} 


/ 


V.  MAHA-PARINIBBANA-SUTTA.  IO5 

58.  Now  the  Blessed  One  overheard  this  con- 
versation of  the  venerable  Ananda  with  the  men- 
dicant Subhadda.  And  the  Blessed  One  called 
the  venerable  Ananda,  and  said :  '  It  is  enough, 
Ananda !  Do  not  keep  out  Subhadda.  Subhadda, 
Ananda,  may  be  allowed  to  see  the  Tathagata. 
Whatever  Subhadda  may  ask  of  me,  he  will  ask 
from  a  desire  for  knowledge,  and  not  to  annoy  me. 
And  whatever  I  may  say  in  answer  to  his  questions, 
that  he  will  quickly  understand.' 

59.  Then  the  venerable  Ananda  said  to  Subhadda, 
the  mendicant :  '  Enter  in,  friend  Subhadda ;  for 
the  Blessed  One  gives  you  leave.' 

60.  Then  Subhadda,  the  mendicant,  went  in  to 
the  place  where  the  Blessed  One  was,  and  saluted 
him  courteously,  and  after  exchanging  with  him  the 
compliments  of  esteem  and  of  civility,  he  took  his 
seat  on  one  side.  And  when  he  was  thus  seated, 
Subhadda,  the  mendicant,  said  to  the  Blessed  One  : 
'  The  Brahmans  by  saintliness  of  life  \  Gotama,  who 

^  Sama«a-brahma«a,  which  compound  may  possibly  mean 
Samaras  and  Brahmans  as  it  has  usually  been  rendered,  but  I  think 
not  necessarily.  Not  one  of  those  here  specified  were  Brahmans 
by  caste,  as  is  apparent  from  the  Sumangala  Vilasini  on  the  Sa- 
mzfin^  Phala  Sutta,  p.  114.  Compare  the  use  of  Kshatriya- 
brahma«o,  'a  soldier  priest,'  a  Kshatriya  who  offered  sacrifice; 
and  of  Brahmawo,  absolutely,  as  an  epithet  of  an  Arahat.  In 
the  use  of  the  word  samawa  there  seems  to  me  to  be  a  hopeless 
confusion  between,  a  complete  mingling  of  the  meanings  of,  the 
two  roots  .yram  and  sa.m  (which,  in  Pali,  would  both  become  sam). 
It  connotes  both  asceticism  and  inward  peace,  and  might  best  be 
rendered  '  devotee,'  were  it  not  for  the  intellectual  inferiority  im- 
plied by  that  word  in  our  language.  A  Samawa  Brahman  should 
therefore  mean  a  man  of  any  caste,  who  by  his  saintliness  of  life, 
by  his  renunciation  of  the  world,  and  by  his  reputation  as  a  reli- 
gious thinker,  had  acquired  the  position  of  a  quasi  Brahman,  and 


I06      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

are  heads  of  companies  of  disciples  and  students,  i 
teachers  of  students,  well  known,  renowned,  founders  ' 
of  schools  of  doctrine,  esteemed  as  good  men  by  the 
multitude— to  wit,  PClrawa  Kassapa,  Makkhali  of  the 
cattle-pen,  Aj^ita  of  the  garment  of  hair,  Ka/C'/Cayana 
of  the  Pakudha  tree,  Sa^^^aya  the  son  of  the  Be- 
\2.ttJi\  slave-girl,  and  Niga/^///a  of  the  Natha  clan 
— have  they  all,  according  to  their  own  assertion, 
thoroughly  understood  things  ?  or  have  they  not  ? 
or  are  there  some  of  them  who  have  understood, 
and  some  who  have  not  ^  ? ' 
V^  6 1.  'Enough,  Subhadda!  Let  this  matter  rest 
whether  they,  according  to  their  own  assertion, 
have  thoroughly  understood  things,  or  whether 
they  have  not,  or  whether  some  of  them  have 
understood  and  some  have  not !  The  truth,  Ananda, 
will  I  teach  you.  Listen  well  to  that,  and  give 
ear  attentively,  and  I  will  speak.' 

'  Even  so.  Lord ! '  said  the  mendicant  Subhadda, 
in  assent,  to  the  Blessed  One. 

62.  And  the  Blessed  One  spake :  '  In  whatso- 
ever doctrine  and  discipline,  Subhadda,  the  noble 
eightfold  path  is  not  found,  neither  in  it  is  there 
found  a  man  of  true  saintliness  of  the  first  or  of 
the  second  or  of  the  third  or  of  the  fourth  degree  ". 

was  looked  up  to  by  the  people  in  the  same  way  as  that  in  which 
they  looked  up  to  a  Brahman  by  caste.  Compare  further  my 
'Buddhist  Birth  Stories,'  vol.  i.  p.  260;  and  also  Mr.  Beal's  remarks 
in  the  Indian  Antiquary  for  May,  1880;  and  Professor  Max 
Muller's  note  on  Dhammapada,  verse  265. 

^  Buddhaghosa  has  an  exegetical  note  on  abbhanwamsu,  but 
passes  over  those  celebrated  Six  Teachers  in  silence.  The  little 
that  is  thus  far  known  of  them  will  be  discussed  in  another  place. 

^  This  refers  to  the  four  divisions  of  the  Noble  Eightfold  Path. 
See  above,  chap.  II,  §  8,  where  their  characters  are  described.    The 


V.  MAIIA-rARINIBBANA-SUTTA.  IO7 

And  in  whatsoever  doctrine  and  discipline,  Su- 
bhadda,  the  noble  eightfold  path  is  found,  is  found 
the  man  of  true  saintliness  of  the  first  and  the 
second  and  the  third  and  the  fourth  degree.  Now 
in  this  doctrine  and  discipline,  Subhadda,  is  found 
the  noble  eightfold  path,  and  in  it  alone,  Subhadda, 
is  the  man  of  true  saintliness.  Void  are  the  sys- 
tems of  other  teachers — void  of  true  saints.  And 
in  this  one,  Subhadda,  may  the  brethren  live  the 
Life  that's  Right,  so  that  the  world  be  not  bereft  of 
Arahats  ^ 


word  translated  '  man  of  true  saintliness,'  or  '  true  saint,'  is  in  the 
text  Samawo,  on  which  see  the  note  on  page  105.  I  am  at  a  loss 
how  to  render  the  word  adequately  here. 

*  Arahats  are  those  who  have  reached  Nirvawa,  the  'supreme 
goal,'  the  '  highest  fruit '  of  the  Noble  Eightfold  Path.  To  live 
'  the  Life  that's  Right'  (samma)  is  to  live  in  the  Noble  Path,  each 
of  the  eight  divisions  of  which  is  to  be  samma,  round,  right  and 
perfect,  normal  and  complete.  To  live  right  (samma)  is  therefore 
to  have — i.  Right  views,  free  from  superstition.  2.  Right  aims, 
high  and  worthy  of  the  intelligent  and  earnest  man.  3.  Right 
speech,  kindly,  open,  truthful.  4.  Right  conduct,  in  all  concerns 
of  life.  5.  Right  livelihood,  bringing  hurt  or  danger  to  no  living 
thing.  6.  Right  perseverance,  in  all  the  other  seven.  7.  Right 
mindfulness,  the  watchful,  active  mind.  8.  Right  contemi)lation,  \ 
earnest  thought  on  the  deep  mysteries  of  life.  In  each  of  these 
the  word  right  is  samma,  and  the  whole  paragraph  being  on  the 
Noble  Path,  the  allusion  is  certainly  to  this  central  doctrine  of  the 
Euddhist  Dhamma. 

Buddhaghosa  says  that  that  bhikkhu  samma  viharati,  who, 
having  himself  entered  the  Noble  Path,  leads  his  brother  into  it, 
and  this  is,  no  doubt,  good  Buddhism.  But  it  is  a  practical  appli- 
cation of  the  text,  a  theological  exegesis,  and  not  a  i)hilological 
explanation.  Even  so  it  seems  to  lay  the  stress  too  much  on 
'  bereft,'  and  too  litde  on  '  Arahats.' 

In  the  last  words  of  the  prose  we  seem  to  have  a  reminiscence 
of  what  were  once  verses,  which  may  have  run — 
Su'/tita  pavada  samawehi  aftwe; 


I08     THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

*  But  twenty-nine  was  I  when  I  renounced 
The  world,  Subhadda,  seekuig  after  good. 
For  fifty  years  and  one  year  more,  Subhadda, 
Since  I  went  out,  a  pilgrim  have  I  been 
Through  the  wide  realms  of  virtue  and  of  truth. 
And  outside  these  no  really  "  saint"  can  be  ^\ 
*  Yea,  not  of  the  first,  nor  of  the  second,  nor  of  the 
third,  nor  of  the  fourth  degree.   Void  are  the  systems 
of  other  teachers — void  of  true  saints.     But  in  this 
one,  Subhadda,  may  the  brethren  live  the   perfect 
life,  that  the  world  be  not  bereft  of  those  who  hav© 
reached  the  highest  fruit.' 

63.  And  when  he  had  thus  spoken,  Subhadda, 
the  mendicant,  said  to  the  Blessed  One :  *  Most 
excellent,  Lord,  are  the  words  of  thy  mouth,  most 
excellent!  Just  as  if  a  man  were  to  set  up  that 
which  is  thrown  down,  or  were  to  reveal  that  which 
is  hidden  away,  or  were  to  point  out  the  right  road 
to  him  who  has  gone  astray,  or  were  to  bring  a 
lamp  into  the  darkness,  so  that  those  who  have  eyes 
can  see  external  forms; — just  even  so.  Lord,  has 
the  truth  been  made  known  to  me,  in  many  a  figure, 
by  the  Blessed  One.  And  I,  even  I,  betake  myself, 
Lord,  to  the  Blessed  One  as  my  refuge,  to  the 
truth,  and  to  the  order.  May  the  Blessed  One 
accept  me  as  a  disciple,  as  a  true  believer,  from  this 
day  forth,  as  long  as  life  endures  I' 

Ime  kz  samma  vihareyyu  bhikkhu, 

Asuw^io  loko  'rahatehi  assa. 
'  I  have  followed,  though  with  some  doubt,  Childers's  punctua- 
tion. Buddhaghosa  refers  padesa-vatti  to  samawo;  and  it o, 
not  to  padesa,  but  to  magga,  understood  ;  and  it  is  quite  pos- 
sible that  this  is  the  correct  explanation.  On  samadhikani  see 
the  comment  at  Gataka  II,  383. 


V.  MAHA-PARINIBBANA-SUTTA.  IO9 

64.  'Whosoever,  Subhadda,  that  has  formerly  been 
a  follower  of  another  doctrine  and  then  desires  to  be 
received  into  the  higher  or  the  lower  grade  in  this 
doctrine  and  discipline,  he  remains  on  probation 
for  the  space  of  four  months  ;  and  at  the  end  of  the 
four  months,  the  brethren,  exalted  in  spirit,  receive 
him  into  the  lower  or  into  the  hioher  grrade  of  the 
order.  Nevertheless  in  this  case  I  acknowledge  the 
difference  in  persons/ 

65.  'If,  Lord,  whosoever  that  has  formerly  been 
a  follower  of  another  doctrine  and  then  desires 
to  be  received  into  the  higher  or  the  lower  grade 
in  this  doctrine  and  discipline, — if,  in  that  case, 
such  a  person  remains  on  probation  for  the  space 
of  four  months ;  and  at  the  end  of  the  four 
months,  the  brethren,  exalted  in  spirit,  receive 
him  into  the  lower  or  into  the  higfher  orade  of  the 
order — I  too,  then,  will  remain  on  probation  for  the 
space  of  four  months ;  and  at  the  end  of  the  four 
months  let  the  brethren,  exalted  in  spirit,  receive 
me  into  the  lower  or  into  the  higher  grade  of  the 
order!' 

66.  But  the  Blessed  One  called  the  venerable 
Ananda,  and  said:  'As  it  is,  Ananda,  receive  Su- 
bhadda into  the  order!' 

'  Even  so,  Lord ! '  said  the  venerable  Ananda,  in 
assent,  to  the  Blessed  One. 

6"].  And  Subhadda,  the  mendicant,  said  to  the  vene- 
rable Ananda  :  '  Great  is  your  gain,  friend  Ananda, 
great  is  your  good  fortune,  friend  Ananda,  that  you 
all  have  been  sprinkled  with  the  sprinkling  of  dis- 
cipleship  in  this  brotherhood  at  the  hands  of  the 
Master  himself!' 

68.    So   Subhadda,  the   mendicant,  was  received 


no  THE    BOOK    OF    THE    GREAT    DECEASE.  CH. 

into  the  higher  grade  of  the  order  under  the  Blessed 
One ;  and  from  immediately  after  his  ordination  the 
venerable  Subhadda  remained  alone  and  separate, 
earnest,  zealous,  and  resolved.  And  e'er  long  he 
attained  to  that  supreme  goal  of  the  higher  life  ^  for 
the  sake  of  which  men  go  out  from  all  and  every 
household  gain  and  comfort  to  become  houseless 
wanderers — yea,  that  supreme  goal  did  he,  by  him- 
self, and  while  yet  in  this  visible  world,  bring  him- 
self to  the  knowledge  of,  and  continue  to  realise,  and 
to  see  face  to  face !  And  he  became  conscious  that 
birth  was  at  an  end,  that  the  higher  life  had  been 
fulfilled,  that  all  that  should  be  done  had  been 
accomplished,  and  that  after  this  present  life  there 
would  be  no  beyond ! 

69.  So  the  venerable  Subhadda  became  yet  another 
among  the  Arahats ;  and  he  was  the  last  disciple 
whom  the  Blessed  One  himself  converted^. 


End  of  the  Hira?7;'^avatiya  portion,  being  the 
Fifth  Portion  for  Recitation. 


^  That  is,  Nirvana.  Compare  Mahgala  Sutta  V,  11,  and  the 
Dhammapada,  verses  180,  354,  and  above  Chap.  I,  §  7. 

^  Buddhaghosa  says  that  the  last  five  words  in  the  text  (the  last 
twelve  words  in  my  translation)  were  added  by  the  Theras  who 
held  the  Council.  On  Subhadda's  ordination  he  has  the  following 
interesting  note:  'The  Thero  (that  is,  Ananda),  they  say,  took 
him  on  one  side,  poured  water  over  his  head  from  a  water  vessel, 
made  him  repeat  the  formula  of  meditation  on  the  impermanency 
of  the  body  (Ta^a-pawX'aka-kamma/Mana;;z;  see  my  "Buddhist 
Birth  Stories,"  p.  161),  shaved  off  his  hair  and  beard,  clad  him  in 
the  yellow  robes,  made  him  repeat  the  "  Three  Refuges,"  and  led 
him  back  to  the  Blessed  One.  The  Blessed  One  himself  admitted 
him  then  into  the  higher  rank  of  the  brotherhood,  and  pointed  out 
to  him  a  subject  for  meditation  (kamma//y^ana»z;  see  "Buddhist 


V.  MAHA-PARINIBBANA-SUTTA.  Ill 

Birth  Stones,"  p.  147).  He  accepted  this,  and  walking  up  and 
down  in  a  quiet  part  of  the  grove,  he  thought  and  meditated  upon 
it,  till  overcoming  the  Evil  Spirit,  he  had  acquired  Arahatship,  and 
with  it  the  discriminating  knowledge  of  all  the  Scriptures  (Pa/i- 
sambhida).  Then,  returning,  he  came  and  took  his  seat  beside 
the  Blessed  One.' 

According  to  this,  no  set  ceremony  for  ordination  (Sahgha- 
kamma/«),  as  laid  down  in  the  Vinaya,  took  place  ;  and  it  is  other- 
wise probable  that  no  such  ceremony  was  usual  in  the  earliest  days 
of  Buddhism. 


I  1 2      THE  BOOK  OF  THE  GREAT  DECEASE. 


Chapter  VI. 

^  T.  Now  the  Blessed  One  addressed  the  venerable 
Ananda,  and  said  :  *  It  may  be,  Ananda,  that  In  some 
of  you  the  thought  may  arise,  "  The  word  of  the 
Master  is  ended,  we  have  no  teacher  more!"  But 
it  is  not  thus,  Ananda,  that  you  should  regard  it. 
The  truths  and  the  rules  of  the  order  which  I 
have  set  forth  and  laid  down  for  you  all,  let  them, 
after  I  am  gone,  be  the  Teacher  to  you.' 


2.  '  Ananda !  when  I  am  gone  address  not  one 
another  in  the  way  in  which  the  brethren  have 
heretofore  addressed  each  other — with  the  epithet, 
that  is,  of  "Avuso"  (Friend).  A  younger  brother 
may  be  addressed  by  an  elder  with  his  name,  or  his 
family  name,  or  the  title  "  Friend."  But  an  elder 
should  be  addressed  by  a  younger  brother  as  "  Lord" 
or  as  "  Venerable  Sir." ' 


^  3.  '  When  I  am  gone,  Ananda,  let  the  order,  if 
it  should  so  wish,  abolish  all  the  lesser  and  minor 
precepts  ^' 

4.  '  When    I    am  gone,  Ananda,   let    the  higher 
penalty  be  imposed  on  brother  AV^anna.' 
'  But  what.   Lord,  is  the  higher  penalty  ?' 

^  In  A'ulla  Vagga  XI,  i,  9,  10,  is  related  how  the  brotherhood 
formally  considered  the  permission  thus  accorded  to  them,  and 
resolved  to  adhere  to  all  the  precepts  as  laid  down  in  the  Buddha's 
lifetime.  In  his  comment  on  this  passage  Buddhaghosa  incident- 
ally refers  to  a  conversation  on  the  subject  between  Nagasena  and 
Milinda  Ra^a,  but  makes  no  mention  of  the  work  known  as  Milinda 
Pajiha.    Compare  Trenckner's  edition  of  that  work,  p.  142. 


VI.  MAHA-PARINIBBANA-SUTTA.  II3 


*  Let  A'/^anna  say  whatever  he  may  like,  Ananda, 
the  brethren  should  neither  speak  to  him,  nor 
exhort  him,  nor  admonish  him^' 


^  5.  Then  the  Blessed  One  addressed  the  brethren, 
and  said  :  'It  may  be,  brethren,  that  there  may  be 
doubt  or  misgiving  in  the  mind  of  some  brother  as 
to  the  Buddha,  or  the  truth,  or  the  path,  or  the 
way.  Enquire,  brethren,  freely.  Do  not  have  to 
reproach  yourselves  afterwards  with  the  thought, 
"  Our  teacher  was  face  to  face  with  us,  and  we 
could  not  bring  ourselves  to  enquire  of  the  Blessed 
One  when  we  were  face  to  face  with  him.'" 

And  when  he  had  thus  spoken  the  brethren  were 
silent. 

6.  And  again  the  second  and  the  third  time  the 
Blessed  One  addressed  the  brethren,  and  said  :  '  It 
may  be,  brethren,  that  there  may  be  doubt  or  mis- 
giving in  the  mind  of  some  brother  as  to  the  Buddha, 
or  the  truth,  or  the  path,  or  the  way.  Enquire, 
brethren,  freely.  Do  not  have  to  reproach  your- 
selves afterwards  with  the  thought,  "  Our  teacher 
was  face  to  face  with  us,  and  we  could  not  bring 
ourselves  to  enquire  of  the  Blessed  One  when  we 
were  face  to  face  with  him.'" 

And  even  the  third  time  the  brethren  were  silent. 

^Compare  -ff'ulla  Vagga  I,  25-31:  IV,  14,  i:  XI,  i,  12-14. 
-Oanna  is  represented  as  an  obstinate,  perverse  man ;  so  destitute 
of  the  proper  '  esprit  de  corps  '  that  he  dared  to  take  part  with 
the  sisterhood,  and  against  the  brotherhood,  in  a  dispute  which 
had  arisen  between  them.  But  after  the  social  penalty  here  re- 
ferred to  had  been  duly  imposed  upon  him,  even  his  proud  and 
independent  spirit  was  tamed ;  he  became  humble  :  his  eyes  were 
opened ;  and  he,  also,  attained  to  the  '  supreme  goal '  of  the 
Buddhist  faith. 

[II]  I 


114      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

7.  Then  the  Blessed  One  addressed  the  brethren, 
and  said :  'It  may  be,  brethren,  that  you  put  no 
questions  out  of  reverence  for  the  teacher.  Let 
one  friend  communicate  to  another.' 

And  when  he  had  thus  spoken  the  brethren  were 
silent. 

8.  And  the  venerable  Ananda  said  to  the  Blessed 
One  :  '  How  wonderful  a  thing  is  it,  Lord,  and  how 
marvellous !  Verily,  I  believe  that  in  this  whole 
assembly  of  the  brethren  there  is  not  one  brother 
who  has  any  doubt  or  misgiving  as  to  the  Buddha, 
or  the  truth,  or  the  path,  or  the  way !' 

9.  '  It  is  out  of  the  fulness  of  faith  that  thou  hast 
spoken,  Ananda !  But,  Ananda,  the  Tathagata 
knows  for  certain  that  in  this  whole  assembly  of  the 
brethren  there  is  not  one  brother  who  has  any 
doubt  or  misgiving  as  to  the  Buddha,  or  the  truth, 
or  the  path,  or  the  way !  For  even  the  most  back- 
ward, Ananda,  of  all  these  five  hundred  brethren 
has  become  converted,  and  is  no  longer  liable  to  be 
born  in  a  state  of  suffering,  and  is  assured  of  final 
salvation  \' 

y/        10.  Then  the  Blessed  One  addressed  the  brethren, 
and  said  :    *  Behold    now,   brethren,   I   exhort  you, 
saying,  "  Decay  is  inherent  in  all  component  things! 
Work  out  your  salvation  with  diligence!"' 
This  was  the  last  word  of  the  Tathag-ata ! 


^-'     II.  Then  the  Blessed  One  entered  into  the  first 


^  Compare  above,  Chap.  11,  §  7.  By  'the  most  backward,' 
according  to  Buddhaghosa,  the  Blessed  One  referred  to  Ananda, 
and  he  said  this  to  encourao^e  him. 


VI.  MAHA-PARINIBBANA-SUTTA.  I  1 5 

Stage  of  deep  meditation  ^  And  rising  out  of  the 
first  stage  he  passed  into  the  second.  And  rising 
out  of  the  second  he  passed  into  the  third.  And 
rising  out  of  the  third  stage  he  passed  into  the 
fourth.  And  rising  out  of  the  fourth  stage  of 
deep  meditation  he  entered  into  the  state  of  mind 
to  which  the  infinity  of  space  is  alone  present  ^.  And 
passing  out  of  the  mere  consciousness  of  the  in- 
finity of  space  he  entered  into  the  state  of  mind  to 
which  the  infinity  of  thought  is  alone  present.  And 
passing  out  of  the  mere  consciousness  of  the  infi- 
nity of  thought  he  entered  into  a  state  of  mind  to 
which  nothing  at  all  was  specially  present.  And 
passing  out  of  the  consciousness  of  no  special  object 
he  fell  into  a  state  between  consciousness  and 
unconsciousness.  And  passing  out  of  the  state  be- 
tween consciousness  and  unconsciousness  he  fell 
into  a  state  in  which  the  consciousness  both  of 
sensations  and  of  ideas  had  wholly  passed  away. 
"^  12.  Then  the  venerable  Ananda  said  to  the 
venerable  Anuruddha :  '  O  my  Lord,  O  Anuruddha, 
the  Blessed  One  is  dead!' 

'  Nay  !  brother  Ananda,  the  Blessed  One  is  not 
dead.  He  has  entered  into  that  state  in  which  both 
sensations  and  ideas  have  ceased  to  be !' 
y^'  13.  Then  the  Blessed  One  passing  out  of  the 
state  in  which  both  sensations  and  ideas  have 
ceased  to  be,  entered  into  the  state  between  con- 
sciousness and  unconsciousness.  And  passing  out 
of  the  state  between  consciousness  and  uncon- 
sciousness  he    entered   into    the   state  of  mind  to 

^  G^y^ana,  the  full  text  and  an  explanation  of  which  will  be  found 
in  the  translator's  'Buddhism,'  pp.  174-176. 
^  Compare  above.  Chap.  Ill,  §§  37-42. 

I    2 


Il6      THE  BOOK  OF  THE  GREAT  DECEASE.      CH. 


which   nothing    at    all   is    specially  present.      And 
passing-    out    of    the    consciousness    of    no    special 
object  he  entered  into  the  state  of  mind  to  which 
the    infinity   of  thought    is    alone    present.      And 
passing  out  of  the  mere  consciousness  of  the  infi- 
nity of  thought  he  entered  into  the  state  of  mind 
to   which    the    infinity   of  space    is   alone    present. 
And  passing  out  of  the  mere  consciousness  of  the 
infinity  of  space  he  entered  into  the  fourth  stage  of 
deep  meditation.   And  passing  out  of  the  fourth  stage 
he  entered  into  the  third.     And  passing  out  of  the 
third  stage  he  entered  into  the  second.    And  passing 
out  of  the  second  he  entered  into  the  first.     And 
passing  out  of  the  first  stage  of  deep  meditation  he 
entered  into  the  second.     And  passing  out  of  the 
second  stage  he  entered  into  the  third.   And  passing 
out  of  the  third  stage  he   entered  into  the  fourth 
stage  of  deep  meditation.     And  passing  out  of  the 
last  stage  of  deep  meditation  he   immediately  ex- 
pired. 

^  14.  When  the  Blessed  One  died  there  arose,  at  the 
moment  of  his  passing  out  of  existence,  a  mighty 
earthquake,  terrible  and  awe-inspiring  :  and  the 
thunders  of  heaven  burst  forth. 

V  15.  When  the  Blessed  One  died,  Brahma  Saham- 
pati,  at  the  moment  of  his  passing  away  from  exist- 
ence, uttered  this  stanza : 

'  They  all,  all  beings  that  have  life,  shall  lay 
Aside  their  complex  form — that  aggregation 
Of  mental  and  material  qualities. 
That  eives  them,  or  in  heaven  or  on  earth, 
Their  fleeting  individuality ! 
E'en  as  the  teacher — being  such  a  one, 


VI,  MAHA-PARINIBBANA-SUTTA.  I  I  7 

Unequalled  among  all  the  men  that  are, 
Successor  of  the  prophets  of  old  time, 
Mighty  by  wisdom,  and  in  insight  clear — 
Hath  died^'' 

1 6.  When  the  Blessed  One  died,  Sakka,  the  kinof 
of  the  gods,  at  the   moment  of  his  passing  away 
from  existence,  uttered  this  stanza : 
'  They're    transient    all,    each    being's    parts    and 
powers, 
Growth  is  their  nature,  and  decay. 
They  are  produced,  they  are  dissolved  again  : 
And  then  is  best,  when  they  have  sunk  to  rest^!' 

^  Brahma,  the  first  cause,  the  highest  result  of  Indian  theo- 
logical speculation,  the  one  God  of  the  Indian  Pantheists,  is  repre- 
sented as  using  expressions  full  of  deep  allusions  to  the  most 
characteristic  Buddhist  doctrines.  The  Samussaya  is  the  result 
of  the  temporary  collocation  of  the  'aggregations'  (khandha)  of 
mental  and  material  qualities  which  give  to  each  being  (bhuto, 
that  is,  man,  animal,  god,  ghost,  fairy,  or  what  not)  its  outward  and 
visible  shape,  its  individuality.  Loka  is  here  not  the  world  in  our 
sense,  but  the  'locality'  in  the  Buddhist  universe  which  such  an 
individual  occupies  until  it  is  dissolved.  (Comp.  Chap.  II,  §§  14,  34.) 
Brahma  appears  therefore  as  a  veritable  Vibha^^avadi. 

^  On  this  celebrated  verse  see  below  the  Introduction  to  Maha- 
Sudassana  Sutta.     It  must  be  the  original  of  the  first  verse  in  the 
Chinese  work.  Fa  Kheu  Pi  Hu  (Beal,  Dhammapada,  p.  32),  though 
it  is  there  so  changed  that  every  clause  has  lost  its  point. 
*  Whatever  exists  is  without  endurance. 

And  hence  the  terms  "flourishing"  and  "decaying." 

A  man  is  born,  and  then  he  dies. 

Oh,  the  happiness  of  escaping  from  this  condition  ! ' 

The  very  meaning  which  is  here  the  most  essential  connotation  of 
sahkhara  is  lost  in  the  phrase  'whatever  exists.'  By  a  misap- 
prehension of  the,  no  doubt,  difficult  word  Dhamma,  which, 
however,  never  means  '  term,'  the  second  clause  has  lost  its  point. 
And  by  a  grammatical  blunder  the  third  clause  in  the  Chinese  con- 
fines the  doctrine,  erroneously,  to  man.     In  a  Chinese  tale,  called 


Il8      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

17.  When  the  Blessed  One  died,  the  venerable 
Anuruddha,  at  the  moment  of  his  passing  away  from 
existence,  uttered  these  stanzas  : 

'  When  he  who  from  all  craving  want  was  free, 
Who  to  Nirva;2a's  tranquil  state  had  reached, 
When  the  great  sage  finished  his  span  of  life, 
No  gasping  struggle  vexed  that  steadfast  heart ! 

All  resolute,  and  with  unshaken  mind. 
He  calmly  triumphed  o'er  the  pain  of  death. 
E'en  as  a  bright  flame  dies  away,  so  was 
His  last  deliverance  from  the  bonds  of  life  ^'' 

18.  When  the  Blessed  One  died,  the  venerable 
Ananda,  at  the  moment  of  his  passing  away  from 
existence,  uttered  this  stanza : 

'  Then  was  there  terror  ! 
Then  stood  the  hair  on  end ! 
When  he  endowed  with  every  grace — 
The  supreme  Buddha — died  ^ ! ' 

Ngan  shih  niu,  translated  by  Mr.  Beal,  in  the  Indian  Antiquary 
for  May,  1880,  tiie  following  verses  occur;  and  they  are  possibly 
another  reflection  of  this  stanza  : 

'AH  things  that  exist  are  transitory. 

They  must  of  necessity  perish  and  disappear ; 

Though  joined  together,  there  must  be  separation ; 

Where  there  is  life  there  must  be  death.' 
^  ^etaso  Vimokho.  Kena/^i  dhammena  anavara;2a-vimo- 
kho  sabbaso  apafifiatti-bhavupagamo,  says  Buddhaghosa; 
that  is,  '  the  deliverance  which  is  free  from  the  restraint  of  each 
and  every  mental  quality  completely  vanishing  away'  (dhamma 
being  here  =  sa7i?ia  and  vedana  and  sahkhara;  see  'Bud- 
dhism,' pp.  91,  92).     See  also  below,  p.  153. 

^  In  these  four  stanzas  we  seem  to  have  the  way  in  which  the 
death  of  the  Buddha  would  be  regarded,  as  the  early  Buddhist 
thought,  by  four  representative  persons — the  exalted  God  of  the 
theologians ;  the  Jupiter  of  the  mulutude  (allowing  in  the  case  of 


VI.  MAHA-PARINIBBANA-SUTTA.  II9 

19  ^  When  the  Blessed  One  died,  of  those  of  the 
brethren  who  were  not  yet  free  from  the  passions, 
some  stretched  out  their  arms  and  wept,  and 
some  fell  headlong  on  the  ground,  rolling  to  and 
fro  in  anguish  at  the  thought :  '  Too  soon  has  the 
Blessed  One  died  !  Too  soon  has  the  Happy  One 
passed  away  from  existence !  Too  soon  has  the 
Liorht  orone  out  in  the  world ! ' 

But  those  of  the  brethren  who  were  free  from 
the  passions  (the  Arahats)  bore  their  grief  collected 
and  composed  at  the  thought:  'Impermanent  are  all 
component  things !  How  is  it  possible  that  [they 
should  not  be  dissolved]  ? ' 

20.  Then  the  venerable  Anuruddha  exhorted  the 
brethren,  and  said  :  '  Enough,  my  brethren  !  Weep 
not,  neither  lament!  Has  not  the  Blessed  One 
formerly  declared  this  to  us,  that  it  is  in  the  very 
nature  of  all  things  near  and  dear  unto  us,  that  we 
must  divide  ourselves  from  them,  leave  them,  sever 
ourselves  from  them  ?  How  then,  brethren,  can  this 
be  possible — that  whereas  anything  whatever  born, 
brought  into  being,  and  organised,  contains  within 
itself  the  inherent  necessity  of  dissolution — how 
then  can  this  be  possible  that  such  a  being  should 
not  be  dissolved  ?  No  such  condition  can  exist ! 
Even  the  spirits,  brethren,  will  reproach  us  ^. 

each  of  these  for  the  change  in  character  resulting  from  their  con- 
version to  Buddhism);  the  holy,  thoughtful  Arahat ;  and  the  loving, 
childlike  disciple. 

^  Nearly=:V,  11-14;  and  below,  VI,  39. 

2  U^^/zayanti.  I  have  followed  the  reading  of  my  own  MS., 
which  is  confirmed  by  the  Sumangala  Vilasini  and  the  Mala- 
lahkara-vatthu.  Vi_g'_^^ayanti,  which  Childers  reads,  would  be 
questionable  Buddhism.  The  spirits  do  not  become  extinct ;  that 
is,  not  as  a  general  rule,  as  would  be  implied  by  the  absolute  state- 


I20      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

'  But  of  what  kind  of  spirits  is  the  Lord,  the 
venerable  Anuruddha,  thinking  ?' 

21.  'There  are  spirits,  brother  Ananda,  in  the 
sky,  but  of  worldly  mind,  who  dishevel  their  hair 
and  weep,  and  stretch  forth  their  arms  and  weep, 
fall  prostrate  on  the  ground,  and  roll  to  and  fro 
in    anguish    at  the   thought :    "  Too  soon   has    the 

ment,  '  Even  the  spirits,  brethren,  become  extinct.'  It  is  no  doubt 
true  that  all  spirits,  from  the  lowest  to  the  highest,  from  the  most 
insignificant  fairy  to  the  God  of  theological  speculation,  are  re- 
garded as  temporary.  But  when  they  cease  to  exist  as  gods  or 
spirits  (devatS),  they  do  not  go  out,  they  are  not  extinguished 
{vigg/iaya.nti);  they  continue  to  exist  in  some  other  form.  And 
though  that  other  form  would,  from  the  European  point  of  view, 
be  a  different  being,  as  there  would  be  no  continuity  of  conscious- 
ness, no  passage  of  a  '  soul'  from  the  one  to  the  other;  it  would, 
from  the  Buddhist  point  of  view,  be  the  same  being,  as  it  would  be 
the  resultant  effect  of  the  same  Karma.  There  would  follow  on 
the  death  of  a  devata,  not  extinction,  but  a  transmutation  of  force, 
a  transmigration  of  character,  a  passing  on,  an  inheritance  of 
Karma.  Only  in  the  exceedingly  rare  case  of  an  anagamin,  of 
which  an  instance  will  be  found  above.  Chap.  II,  §  7,  could  it  be 
said  that  a  spirit  becomes  extinct. 

The  expression  '  of  worldly  mind,'  here  and  above  in  V,  11,  is 
in  Pali  pa//^avi-sa?^?^iniyo,  an  ambiguous  phrase  which  has  only 
been  found  in  this  connection.  Buddhaghosa  says  merely,  '  because 
they  made  (mapetva)  an  earth  in  heaven.'  This  gloss  again  may 
be  taken  either  in  a  figurative  or  in  a  Hteral  sense ;  but,  if  not 
impossible,  it  is  at  least  unlikely  that  the  good  commentator  means 
calmly  to  state  that  the  angels  created  a  floor  in  the  skies — for  the 
greater  convenience  of  tumbling !  The  word  seems  to  me  also  to 
be  opposed  to  vitaraga,  'free  from  passion,'  and  I  have  therefore 
taken  it  in  a  spiritual  sense.  There  is  a  third  possibility,  viz.  that 
it  is  used  in  an  intellectual  sense,  '  having  the  idea  of  the  world 
present  to  their  mind ; '  and  this  would  be  in  accordance  with  the 
more  usual  use  of  safwli.  But  how  easily,  especially  in  Buddhism, 
the  intellectual  merges  into  the  religious  may  be  seen  from  such 
a  phrase  as  marawa-sawilino,  used  at  Mahavawsa  33  of  the 
bhikkhus.     Compare  also  above,  III,  14. 


vr.  MAHA-PARINIBBANA-SUTTA.  121 

Blessed  One  died !  Too  soon  has  the  Happy  One 
passed  away!  Too  soon  has  the  Light  gone  out  in 
the  world!"' 

*  There  are  spirits,  too,  Ananda,  on  the  earth,  and 
of  worldly  mind,  who  tear  their  hair  and  weep,  and 
stretch  forth  their  arms  and  weep,  fall  prostrate  on 
the  ground,  and  roll  to  and  fro  in  anguish  at  the 
thought:  "  Too  soon  has  the  Blessed  one  died!  Too 
soon  has  the  Happy  One  passed  away !  Too  soon 
has  the  Light  gone  out  in  the  world ! " 

'  But  the  spirits  who  are  free  from  passion  bear  it, 
calm  and  self-possessed,  mindful  of  the  saying  which 
begins,  "  Impermanent  indeed  are  all  component 
things.  How  then  is  it  possible  [that  such  a  being 
should  not  be  dissolved]  ?  " ' 


2  2.  Now  the  venerable  Anuruddha  and  the  vener- 
able Ananda  spent  the  rest  of  that  night  in  religious 
discourse.  Then  the  venerable  Anuruddha  said  to 
the  venerable  Ananda :  *  Go  now,  brother  Ananda, 
into  Kusinara  and  inform  the  Mallas  of  Kusinara, 
saying,  '  The  Blessed  One,  O  Vase^//^as,  is  dead  :  do, 
then,  whatever  seemeth  to  you  fit!' 

'  Even  so.  Lord ! '  said  the  venerable  Ananda,  in 
assent,  to  the  venerable  Anuruddha.  And  having 
robed  himself  early  in  the  morning,  he  took  his 
bowl,  and  went  into  Kusinara  with  one  of  the  brethren 
as  an  attendant. 

2  2,.  Now  at  that  time  the  Mallas  of  Kusinara 
were  assembled  in  the  council  hall  concerning  that 
very  matter. 

And  the  venerable  Ananda  went  to  the  council 
hall  of  the  Mallas  of  Kusinara;  and  when  he  had 
arrived    there,    he    informed    them,    saying,    *  The 


122      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

Blessed  One,  O  Vase////as,  is  dead  ;   do,  then,  what- 
ever seemeth  to  you  fit ! ' 

24.  And  when  they  had  heard  this  saying  of  the 
venerable  Ananda,  the  Mallas,  with  their  young  men 
and  their  maidens  and  their  wives,  were  grieved, 
and  sad,  and  afflicted  at  heart.  And  some  of  them 
wept,  dishevelling  their  hair,  and  some  stretched 
forth  their  arms  and  wept,  and  some  fell  prostrate 
on  the  ground,  and  some  reeled  to  and  fro  in  anguish 
at  the  thought :  '  Too  soon  has  the  Blessed  One 
died!  Too  soon  has  the  Happy  One  passed  away! 
Too  soon  has  the  Light  gone  out  in  the  world !' 


25.  Then  the  Mallas  of  Kusinara  gave  orders  to 
their  attendants,  saying,  '  Gather  together  perfumes 
and  garlands,  and  all  the  music  in  Kusinara ! ' 

26.  And  the  Mallas  of  Kusinara  took  the  per- 
fumes and  garlands,  and  all  the  musical  instruments, 
and  five  hundred  suits  of  apparel,  and  went  to  the 
Upavattana,  to  the  Sala  Grove  of  the  Mallas,  where 
the  body  of  the  Blessed  One  lay.  There  they  past 
the  day  in  paying  honour,  reverence,  respect,  and 
homage  to  the  remains  of  the  Blessed  One  with 
dancing,  and  hymns,  and  music,  and  with  garlands 
and  perfumes  ;  and  in  making  canopies  of  their  gar- 
ments, and  preparing  decoration  wreaths  to  hang 
thereon  \ 

^  The  dress  of  the  Mallas  consisted  probably  of  mere  lengths  of 
muslin  or  cotton  cloth ;  and  a  suit  of  apparel  consisted  of  two  or, 
at  the  outside,  of  three  of  these — one  to  wrap  round  the  loins,  one 
to  throw  over  the  shoulders,  and  one  to  use  as  a  turban.  Tq  make 
a  canopy  on  occasions  of  state  they  would  join  such  pieces  to- 
gether; to  make  the  canopy  into  a  tent  they  would  simply  add 
walls  of  the  same  material ;  and  the  only  decoration,  as  simple  as  it 


VI.  MAHA-PARINIBBANA-SUTTA.  1 2  3 

27.  Then  the  Mallas  of  Kusinara  thought : 
'  It  is  much  too  late  to  burn  the  body  of  the 
Blessed  One  to-day.  Let  us  now  perform  the 
cremation  to-morrow.'  And  in  paying  honour,  re- 
verence, respect,  and  homage  to  the  remains  of  the 
Blessed  One  with  dancing,  and  hymns,  and  music, 
and  with  garlands  and  perfumes ;  and  in  making 
canopies  of  their  garments,  and  preparing  decoration 
wreaths  to  hang  thereon,  they  past  the  second 
day  too,  and  then  the  third  day,  and  the  fourth,  and 
the  fifth,  and  the  sixth  day  also. 


28.  Then  on  the  seventh  day  the  Mallas  of 
Kusinara  thought : 

'  Let  us  carry  the  body  of  the  Blessed  One,  by 
the  south  and  outside,  to  a  spot  on  the  south,  and 
outside  of  the  city, — paying  it  honour,  and  reverence, 
and  respect,  and  homage,  with  dance  and  song  and 
music,  with  garlands  and  perfumes, — and  there,  to 
the  south  of  the  city,  let  us  perform  the  cremation 
ceremony ! ' 

29.  And  thereupon  eight  chieftains  among  the 
Mallas  bathed  their  heads,  and  clad  themselves  in 
new  garments  with  the  intention  of  bearing  the 
body  of  the  Blessed  One.  But,  behold,  they  could 
not  lift  it  up ! 

30.  Then  the  Mallas  of  Kusinara  said  to  the 
venerable  Anuruddha :  '  What,  Lord,  can  be  the 
reason,  what  can  be  the  cause  that  eieht  chieftains 
of  the  Mallas  who  have  bathed  their  heads,  and 
clad  themselves  in  new  garments  with  the  intention 

is  beautiful,  would  be  wreaths  of  flowers,  or  single  lotuses,  hanging 
from  the  roof,  or  stretched  along  the  sides. 


124      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

of  bearing  the  body  of  the  Blessed  One,  are  unable 
to  lift  It  up  ? ' 

'  It  is  because  you,  O  Vase////as,  have  one  pur- 
pose, and  the  spirits  have  another  purpose.' 

31.  'But  what,  Lord,  is  the  purpose  of  the  spirits?' 
*  Your  purpose,  O  Vase///^as,  Is  this,  Let  us  carry 

the  body  of  the  Blessed  One,  by  the  south  and  out- 
side, to  a  spot  on  the  south,  and  outside  of  the  city, — 
paying  it  honour,  and  reverence,  and  respect,  and 
homage,  with  dance  and  song  and  music,  with  gar- 
lands and  perfumes, — and  there,  to  the  south  of  the 
city,  let  us  perform  the  cremation  ceremony.  But 
the  purpose  of  the  spirits,  Vase////as,  is  this,  Let  us 
carry  the  body  of  the  Blessed  One  by  the  north  to  the 
north  of  the  city,  and  entering  the  city  by  the  north 
gate,  let  us  bring  it  through  the  midst  of  the  city 
into  the  midst  thereof.  And  going  out  again  by  the 
eastern  gate, — paying  honour,  and  reverence,  and 
respect,  and  homage  to  the  body  of  the  Blessed 
One,  with  heavenly  dance,  and  song,  and  music, 
and  garlands,  and  perfumes, — let  us  carry  it  to  the 
shrine  of  the  Mallas  called  Maku/a-bandhana,  to  the 
east  of  the  city,  and  there  let  us  perform  the  crema- 
tion ceremony.' 

'  Even  according  to  the  purpose  of  the  spirits,  so, 
Lord,  let  it  be!' 

32.  Then  Immediately  all  Kuslnara  down  even  to 
the  dust  bins  and  rubbish  heaps  became  strewn 
knee-deep  with  Mandarava  flowers  from  heaven ! 
and  while  both  the  spirits  from  the  skies,  and  the 
Mallas  of  Kuslnara  upon  earth,  paid  honour,  and 
reverence,  and  respect,  and  homage  to  the  body 
of  the  Blessed  One,  with  dance  and  song  and  music, 
with  garlands  and  with  perfumes,  they  carried  the 


vr.  MAHA-PARINIBBANA-SUTTA.  1 25 


body  by  the  north  to  the  north  of  the  city;  and 
entering-  the  city  by  the  north  gate  they  carried 
it  through  the  midst  of  the  city  into  the  midst 
thereof;  and  going  out  again  by  the  eastern  gate 
they  carried  it  to  the  shrine  of  the  Mallas,  called 
Maku/a-bandhana ;  and  there,  to  the  east  of  the 
city,  they  laid  down  the  body  of  the  Blessed  One  \ 

ST,.  2  Then  the  Mallas  of  Kusinara  said  to  the 
venerable  Ananda  :  '  What  should  be  done,  Lord, 
with  the  remains  of  the  Tathaeata  ? ' 

'As  men  treat  the  remains  of  a  king  of  kings, 
so,  VsLScU/ias,  should  they  treat  the  remains  of  a 
Tathagata.' 

'  And  how,  Lord,  do  they  treat  the  remains  of  a 
kino-  of  kinofs  ?' 

*  They  wrap  the  body  of  a  king  of  kings,  Vase/Z/^as, 
in  a  new  cloth.  When  that  is  done  they  wrap  it  in 
cotton  wool.  When  that  is  done  they  wrap  it  in  a 
new  cloth, — and  so  on  till  they  have  wrapped  the 
body  in  five  hundred  successive  layers  of  both  kinds. 
Then  they  place  the  body  in  an  oil  vessel  of  iron, 
and  cover  that  close  up  with  another  oil  vessel  of 
iron.  They  then  build  a  funeral  pile  of  all  kinds 
of  perfumes,  and  burn  the  body  of  the  king  of  kings. 
And  then  at  the  four  cross  roads  they  erect  a  dagaba 
to  the  king  of  kings.  This,  Vase//^as,  is  the  way  in 
which  they  treat  the  remains  of  a  kine  of  kino-s. 

'  And  as  they  treat  the  remains  of  a  king  of  kings, 
so,VaseU/i3iS,  should  they  treat  the  remains  of  the 


^  The  point  of  this  interesting  legend  is  that  the  inhabitants  of 
an  Indian  village  of  that  time  would  have  considered  it  a  desecra- 
tion or  polludon  to  bring  a  dead  body  into  or  through  their  village. 

^  Compare  Chap.V,  §§  25-30. 


126      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 


Tathagata.  At  the  four  cross  roads  a  dagaba  should 
be  erected  to  the  Tathagata.  And  whosoever  shall 
there  place  garlands  or  perfumes  or  paint,  or  make 
salutation  there,  or  become  in  its  presence  calm  in 
heart — that  shall  long  be  to  them  for  a  profit  and 
a  joy.' 

34.  Therefore  the  Mallas  gave  orders  to  their 
attendants,  saying,  '  Gather  together  all  the  carded 
cotton  wool  of  the  Mallas!' 

35.  Then  the  Mallas  of  Kusinara  wrapped  the 
body  of  the  Blessed  One  in  a  new  cloth.  And  when 
that  was  done,  they  wrapped  it  in  cotton  wool.  And 
when  that  was  done,  they  wrapped  it  in  a  new  cloth, 
— and  so  on  till  they  had  wrapped  the  body  of  the 
Blessed  One  in  five  hundred  layers  of  both  kinds. 
And  then  they  placed  the  body  in  an  oil  vessel  of 
iron,  and  covered  that  close  up  with  another  oil 
vessel  of  iron.  And  then  they  built  a  funeral  pile 
of  all  kinds  of  perfumes,  and  upon  it  they  placed 
the  body  of  the  Blessed  One. 


36.  Now  at  that  time  the  venerable  Maha  Kas- 
sapa  was  journeying  along  the  high  road  from  Pava 
to  Kusinara  with  a  great  company  of  the  brethren, 
with  about  five  hundred  of  the  brethren.  And  the 
venerable  Maha  Kassapa  left  the  high  road,  and  sat 
himself  down  at  the  foot  of  a  certain  tree. 

37.  Just  at  that  time  a  certain  naked  ascetic  who 
had  picked  up  a  Mandarava  flower  in  Kusinara  was 
coming  along  the  high  road  to  Pava. 

38.  And  the  venerable  Maha  Kassapa  saw  the 
naked  ascetic  coming  in  the  distance ;  and  when  he 
had  seen  him  he  said  to  the  naked  ascetic : 

'  O  friend  !  surely  thou  knowest  our  Master  ? ' 


VI.  MAHA-PARINIBBANA-SUTTA.  12/ 

*  Yea,  friend !  I  know  him.  This  day  the  Sama;^a 
Gotama  has  been  dead  a  week !  That  is  how  I 
obtained  this  Mandarava  flower.' 

39.  And  immediately  of  those  of  the  brethren 
who  were  not  yet  free  from  the  passions,  some 
stretched  out  their  arms  and  wept,  and  some  fell 
headlong  on  the  ground,  and  some  reeled  to  and 
fro  in  anguish  at  the  thought :  '  Too  soon  has  the 
Blessed  One  died !  Too  soon  has  the  Happy  One 
passed  away  from  existence !  Too  soon  has  the 
Light  gone  out  in  the  world ! ' 

But  those  of  the  brethren  who  were  free  from 
the  passions  (the  Arahats)  bore  their  grief  collected 
and  composed  at  the  thought:  'Impermanent  are 
all  component  things !  How  is  it  possible  that  they 
should  not  be  dissolved  ? ' 


40.  Now  at  that  time  a  brother  named  Subhadda, 
who  had  been  received  into  the  order  in  his  old 
age,  was  seated  there  in  their  company  ^ 

And  Subhadda  the  old  addressed  the  brethren,  and 
said:  '  Enough,  brethren!  Weep  not,  neither  lament ! 
We  are  well  rid  of  the  great  Sama;^a.  We  used  to 
be  annoyed  by  being  told,  "  This  beseems  you,  this 
beseems  you  not."  But  now  we  shall  be  able  to  do 
whatever  we  like  ;  and  what  we  do  not  like,  that  we 
shall  not  have  to  do !' 

^  At  p.  xxvi  of  the  Introduction  to  his  edition  of  the  Maha 
Vagga,  Dr.  Oldenberg  identifies  this  Subhadda  with  Subhadda  the 
last  convert,  mentioned  above  in  Chap.  V,  §§  52-68.  They  are 
different  persons  ;  the  last  convert  being  represented  as  a  young 
man  of  high  character,  incapable  of  the  conduct  here  ascribed 
to  this  Subhadda.  The  last  convert  was  a  Brahman,  traditionally 
supposed  to  be  younger  brother  to  Anna.  Konda?l?la,  the  first 
convert ;  this  Subhadda  had  been  a  barber  in  the  village  Atuma. 


128      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

41.  But  the  venerable  Maha  Kassapa  addressed 
the  brethren,  and  said :  '  Enough,  my  brethren ! 
Weep  not,  neither  lament !  Has  not  the  Blessed 
One  formerly  declared  this  to  us,  that  It  is  in 
the  very  nature  of  all  things,  near  and  dear  unto 
us,  that  we  must  divide  ourselves  from  them, 
leave  them,  sever  ourselves  from  them?  How  then, 
brethren,  can  this  be  possible — that  whereas  any- 
thing whatever  born,  brought  into  being,  and  or- 
ganised contains  within  itself  the  inherent  necessity 
of  dissolution — how  then  can  this  be  possible  that 
such  a  being  should  not  be  dissolved  ?  No  such 
condition  can  exist !' 


42.  Now  just  at  that  time  four  chieftains  of  the 
Mallas  had  bathed  their  heads  and  clad  themselves 
in  new  garments  with  the  intention  of  setting  on  fire 
the  funeral  pile  of  the  Blessed  One.  But,  behold, 
they  were  unable  to  set  it  alight ! 

43.  Then  the  Mallas  of  Kusinara  said  to  the 
venerable  Anuruddha :  '  What,  Lord,  can  be  the 
reason,  and  what  the  cause,  that  four  chieftains  of 
the  Mallas  who  have  bathed  their  heads,  and  clad 
themselves  in  new  garments,  with  the  intention  of 
setting  on  fire  the  funeral  pile  of  the  Blessed  One, 
are  unable  to  set  it  on  fire  ? ' 

'It  is  because  you,  O  Vase///^as, have  one  purpose, 
and  the  spirits  have  another  purpose.' 

44.  'But  what,  Lord,  is  the  purpose  of  the  spirits?' 
'  The  purpose  of  the  spirits,  O  Vase///^as,  is  this  : 

That  venerable  brother  Maha  Kassapa  is  now 
journeying  along  the  high  road  from  Pava  to  Kusi- 
nara with  a  great  company  of  the  brethren,  with 
five  hundred  of  the  brethren.     The  funeral  pile  of 


VI.  MAHA-PARINIBBANA-SUTTA.  1 29 

the  Blessed  One  shall  not  catch  fire,  until  the  venera- 
ble Maha  Kassapa  shall  have  been  able  reverently 
to  salute  the  sacred  feet  of  the  Blessed  One.' 

'  Even  according  to  the  purpose  of  the  spirits,  so, 
Lord,  let  it  be  ! ' 

45.  Then  the  venerable  Maha  Kassapa  went  on 
to  Maku/a-bandhana  of  Kusinara,  to  the  shrine  of 
the  Mallas,  to  the  place  where  the  funeral  pile  of 
the  Blessed  One  was.  And  when  he  had  come  up 
to  it,  he  arranged  his  robe  on  one  shoulder;  and 
bowing  down  with  clasped  hands  he  thrice  walked 
reverently  round  the  pile  ;  and  then,  uncovering  the 
feet,  he  bowed  down  in  reverence  at  the  feet  of 
the  Blessed  One. 

46.  And  those  five  hundred  brethren  arranged 
their  robes  on  one  shoulder ;  and  bowine  down 
with  clasped  hands,  they  thrice  walked  reverently 
round  the  pile,  and  then  bowed  down  in  reverence 
at  the  feet  of  the  Blessed  One. 

47.  And  when  the  homage  of  the  venerable  Maha 
Kassapa  and  of  those  five  hundred  brethren  was 
ended,  the  funeral  pile  of  the  Blessed  One  caught 
fire  of  itself  ^ 

^  It  is  possible  that  we  have  here  the  survival  of  some  ancient 
custom.  Spence  Hardy  appropriately  refers  to  a  ceremony  among 
Jews  (of  what  place  or  time  is  not  mentioned)  in  the  following 
terms  :  '  Just  before  a  Jew  is  taken  out  of  the  house  to  be  buried, 
the  relatives  and  acquaintances  of  the  departed  stand  round  the 
coffin;  when  the  feet  are  uncovered;  and  each  in  rotation  lays  hold 
of  the  great  toes,  and  begs  pardon  for  any  offence  given  to  the 
deceased,  and  requests  a  favourable  mention  of  them  in  the  next 
world.'  (Manual  of  Buddhism,  p.  348.) 

The  Buddhist  bhikkhus  in  Siam  and  the  great  majority  of 
those  in  Ceylon  (the  adherents  of  the  Siyam-samagama)  always 
keep  one  shoulder  uncovered.     It  is  evident  that  the  bhikkhus 


'130      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

48.  Now  as  the  body  of  the  Blessed  One  burned 
itself  away,  from  the  skin  and  the  integument,  and 
the  flesh,  and  the  nerves,  and  the  fluid  of  the  joints, 
neither  soot  nor  ash  was  seen  :  and  only  the  bones 
remained  behind. 

Just  as  one  sees  no  soot  or  ash  when  glue  or 
oil  is  burned ;  so,  as  the  body  of  the  Blessed  One 
burned  itself  away,  from  the  skin  and  the  integu- 
ment, and  the  flesh,  and  the  nerves,  and  the  fluid 
of  the  joints,  neither  soot  nor  ash  was  seen  :  and 
only  the  bones  remained  behind.  And  of  those  five 
hundred  pieces  of  raiment  the  very  innermost  and 
outermost  were  both  consumed. 

49.  And  when  the  body  of  the  Blessed  One  had 
been  burnt  up,  there  came  down  streams  of  water 
from  the  sky  and  extinguished  the  funeral  pile  of 
the  Blessed  One ;  and  there  burst  forth  streams  of 
water  from  the  storehouse  of  the  waters  (beneath 
the  earth),  and  extinguished  the  funeral  pile  of  the 
Blessed  One.  The  Mallas  of  Kusinard  also  brought 
water  scented  with  all  kinds  of  perfumes,  and  ex- 
tinguished the  funeral  pile  of  the  Blessed  One  ^. 

in  Burma,  and  those  in  Ceylon  who  belong  to  the  Amara-pura- 
samagama,  are  more  in  accordance  with  ancient  custom  in 
wearing  the  robe  ordinarily  over  both  shoulders. 

^  There  is  something  very  quaint  in  the  way  in  which  the 
faithful  Mallas  are  here  represented  as  bringing  coals  to  Newcastle. 
The  'storehouse  of  the  waters'  is  in  Pali  udaka-sala,  on  which 
Buddhaghosa  has  two  theories  :  first,  that  the  Sala  trees  around 
shed  down  a  miraculous  rain  from  their  trunks  and  branches  and 
leaves;  and  next,  that  the  waters  burst  up  from  the  earth  and 
became  as  it  were  a  diadem  of  crystal  round  the  pyre.  On  the 
belief  that  water  thus  burst  up  miraculously  through  the  earth,  see 
'Buddhist  Birth  Stories,'  pp.  64,  67.  If  the  reading  be  correct  it 
is  scarcely  possible  that  sala  can  here  have  anything  to  do  with 
Sala  trees ;  but  the  other  interpretation  is  open  to  the  objections 


VI.  MAHA-PARINIBBANA-SUTTA.  1 3 1 


50.  Then  the  Mallas  of  Kusinara  surrounded  the 
bones  of  the  Blessed  One  in  their  council  hall  with 
a  lattice  work  of  spears,  and  with  a  rampart  of  bows ; 
and  there  for  seven  days  they  paid  honour  and 
reverence  and  respect  and  homage  to  them  with 
dance  and  song  and  music,  and  with  garlands  and 
perfumes. 

51.  Now  the  king  of  Magadha,  A^atasattu,  the 
son  of  the  queen  of  the  Videha  clan,  heard  the 
news  that  the  Blessed  One  had  died  at  Kusinara. 

Then  the  king  of  Magadha,  A^atasattu,  the 
son  of  the  queen  of  the  Videha  clan,  sent  a  mes- 
senger to  the  Mallas,  saying,  '  The  Blessed  One 
belonged  to  the  soldier  caste,  and  I  too  am  of  the 
soldier  caste.  I  am  worthy  to  receive  a  portion 
of  the  relics  of  the  Blessed  One.  Over  the  remains 
of  the  Blessed  One  will  I  put  up  a  sacred  cairn, 
and  in  their  honour  will  I  celebrate  a  feast  ^ !' 

52.  And  the  Li/^/^/zavis  of  Vesali  heard  the  news 
that  the  Blessed  One  had  died  at  Kusinara.  And 
the  Li/'/^/^avis  of  Vesali  sent  a  messenger  to  the 
Mallas,  saying,  '  The  Blessed  One  belonged  to  the 
soldier  caste,  and  we  too  are  of  the  soldier  caste. 
We  are  worthy  to  receive  a  portion  of  the  relics  of 
the  Blessed  One.  Over  the  remains  of  the  Blessed 
One  will  we  put  up  a  sacred  cairn,  and  in  their 
honour  will  we  celebrate  a  feast ! ' 

53.  And  the  Sakiyas  of  Kapila-vatthu  heard  the 

that  sala  means  an  open  hall  rather  than  a  storehouse,  and  that 
the  belief  in  a  '  storehouse  of  water '  has  not,  as  yet,  been  found 
elsewhere. 

^  The  commentator  gives  a  long  account  of  A^atasattu's  pro- 
ceedings on  this  occasion. 

K  2 


132      THE  BOOK  OF  THE  GR£-\T  DECEASE.       CH. 

news  that  the  Blessed  One  had  died  at  Kusinara. 
And  the  Sakiyas  of  Kapila-^-atthu  sent  a  messenger 
to  the  ^lallas.  savingj^.  '  The  Blessed  One  was  the 
pride  of  our  race.  We  are  worthy  to  receive  a 
portion  of  the  rehcs  of  the  Blessed  One.  Over  the 
remains  of  the  Blessed  One  will  we  put  up  a  sacred 
cairn,  and  in  their  honour  will  we  celebrate  a  feast ! 

54-  And  the  BuHs  of  Allakappa  heard  the  news 
that  the  Blessed  One  had  died  at  Kusinara.  And 
the  Bulls  of  Allakappa  sent  a  messenger  to  the 
Mallas,  sapng.  'The  Blessed  One  belonged  to  the 
soldier  caste,  and  we  too  are  of  the  soldier  caste. 
We  are  worthy  to  receive  a  portion  of  the  relics 
of  the  Blessed  One.  Over  the  remains  of  the 
Blessed  One  will  we  put  up  a  sacred  cairn,  and  in 
their  honour  will  we  celebrate  a  feast  I " 

^S.  And  the  Kolivas  of  Ram.ao-ama  heard  the 
news  that  the  Blessed  One  had  died  at  Kusinara. 
And  the  Koli\"as  of  Ramagama  sent  a  messenger 
to  the  !Mallas,  saying,  '  The  Blessed  One  belonged 
to  the  soldier  caste,  and  we  too  are  of  the  soldier 
caste.  We  are  worthy  to  receive  a  portion  of  the 
relics  of  the  Blessed  One.  Over  the  remains  of  the 
Blessed  One  will  we  put  up  a  sacred  cairn,  and  in 
their  honour  will  we  celebrate  a  feast ! ' 

56.  And  the  Brahman  of  Ve/>^adipa  heard  the 
news  that  the  Blessed  One  had  died  at  Kusinara. 
And  the  Brahman  of  Ve//^dlpa  sent  a  messenger 
to  the  ^lallas,  saying,  '  The  Blessed  One  belonged 
to  the  soldier  caste,  and  I  am  a  Brahm.an.  I  am 
worth)'  to  receive  a  portion  of  the  relics  of  the 
Blessed  One.  Over  the  remains  of  the  Blessed 
One  will  I  put  up  a  sacred  cairn,  and  in  their 
honour  will  I  celebrate  a  feast!' 


VI.  MAKA-PARIXIEBAXA-SUTTA.  I  ;  3 

5  7.  And  the  Mallas  of  Pava  heard  the  news  that 
the  Blessed  One  had  died  at  Kusinara. 

Then  the  Mallas  of  Pava  sent  a  messeno-er  to  the 
Mallas,  saying,  '  The  Blessed  One  belonged  to  the 
soldier  caste,  and  we  too  are  of  the  soldier  caste.  We 
are  worthy  to  receive  a  portion  of  the  relics  of  the 
Blessed  One.  Over  the  remains  of  the  Blessed  One 
will  we  put  up  a  sacred  cairn,  and  in  their  honour 
will  we  celebrate  a  feast ! ' 


58.  \Mien  they  heard  these  things  the  Mallas  of 
Kusinara  spoke  to  the  assembled  brethren,  saying, 
'  The  Blessed  One  died  in  our  villasre  domain. 
We  will  not  give  away  any  part  of  the  remains  of 
the  Blessed  One." 

59.  When  they  had  thus  spoken,  Do;:a  the  Brah- 
man addressed  the  assembled  brethren,  and  said  : 

'  Hear,  reverend  sirs,  one  single  word  from  me. 
Forbearance  was  our  Buddha  wont  to  teach. 
Unseemly  is  it  that  over  the  di\'ision 
Of  the   remains   of  him  who    was    the   best   of 

'  beings 
Strife  should  arise,  and  wounds,  and  war ! 
Let  us  all,  sirs,  with  one  accord  unite 
In  friendly  harmony  to  make  eight  portions. 
Wide  spread  let  Thupas  rise  in  ever\-  land 
That  in  the  Enlightened  One  mankind  may  trust!' 

60.  '  Do  thou  then,  O  Brahman,  thyself  di\-ide 
the  remains  of  the  Blessed  One  equally  into  eight 
parts,  with  fair  di\-ision  -.' 

'  Be  it  so.  sir!'  said  Do/va.  in  assent,  to  ihe  assem- 

-  Here  again  the  commentator  expands  and  adds  :e  ie  ccn- 
parauvely  simple  version  of  the  text 


134      THE  BOOK  OF  THE  GREAT  DECEASE.       CH. 

bled  brethren.  And  he  divided  the  remains  of  the 
Blessed  One  equally  into  eight  parts,  with  fair 
division.  And  he  said  to  them :  '  Give  me,  sirs, 
this  vessel,  and  I  will  set  up  over  it  a  sacred  cairn, 
and  in  its  honour  will  I  establish  a  feast.' 

And  they  gave  the  vessel  to  Do7ia.  the  Brahman. 


6i.  And  the  Moriyas  of  Pipphalivana  heard  the 
news  that  the  Blessed  One  had  died  at  Kusinara. 

Then  the  Moriyas  of  Pipphalivana  sent  a  mes- 
senger to  the  Mallas,  saying,  '  The  Blessed  One 
belonged  to  the  soldier  caste,  and  we  too  are  of  the 
soldier  caste.  We  are  worthy  to  receive  a  portion  of 
the  relics  of  the  Blessed  One.  Over  the  remains  of 
the  Blessed  One  will  we  put  up  a  sacred  cairn,  and 
in  their  honour  will  we  celebrate  a  feast!' 

And  when  they  heard  the  answer,  saying,  'There 
is  no  portion  of  the  remains  of  the  Blessed  One  left 
over.  The  remains  of  the  Blessed  One  are  all  dis- 
tributed,' then  they  took  away  the  embers. 


62.  Then  the  king  of  Magadha,  A^atasattu,  the 
son  of  the  queen  of  the  Videha  clan,  made  a  mound 
in  Ra^agaha  over  the  remains  of  the  Blessed  One, 
and  held  a  feast. 

And  the  hiM/iSiVis  of  Vesali  made  a  mound  in 
Vesali  over  the  remains  of  the  Blessed  One,  and 
held  a  feast. 

And  the  Bulls  of  Allakappa  made  a  mound  in 
Allakappa  over  the  remains  of  the  Blessed  One,  and 
held  a  feast. 

And  the  Koliyas  of  Ramagama  made  a  mound  in 
Ramagama  over  the  remains  of  the  Blessed  One, 
and  held  a  feast. 


VI.  MAHA-PARINIBBANA-SUTTA.  1 35 

And  Ve///adipaka  the  Brahman  made  a  mound  in 
Ve//^adipa  over  the  remains  of  the  Blessed  One,  and 
held  a  feast. 

And  the  Mallas  of  Pava  made  a  mound  in  Pdva 
over  the  remains  of  the  Blessed  One,  and  held  a 
feast. 

And  the  Mallas  of  Kusinara  made  a  mound  in 
Kusinara  over  the  remains  of  the  Blessed  One,  and 
held  a  feast. 

And  Do7^a  the  Brahman  made  a  mound  over  the 
vessel  in  which  the  body  had  been  burnt,  and  held  a 
feast. 

And  the  Moriyas  of  Pipphalivana  made  a  mound 
over  the  embers,  and  held  a  feast. 

Thus  were  there  eight  mounds  [Thupas]  for  the 
remains,  and  one  for  the  vessel,  and  one  for  the 
embers.     This  was  how  it  used  to  be  ^ 


[63.  Eight  measures  of  relics  there  were  of  him 

of  the  far-seeing  eye, 
Of  the  best  of  the  best  of  men.     In  India  seven 

are  worshipped, 
And  one  measure  in  Ramagama,  by  the  kings  of 

the  serpent  race. 
One  tooth,  too,  is  honoured  in  heaven,  and  one  in 

Gandhara's  city, 
One  in  the  Kalinga  realm,  and  one  more  by  the 

Naga  race. 


^  Here  closes  Buddhaghosa's  long  and  edifying  commentary. 
He  has  no  note  on  the  following  verses,  which  he  says  were  added 
by  Theras  in  Ceylon.  The  additional  verse  found  in  the  Phayre 
MS.  was  in  the  same  way  probably  added  in  Burma. 


1 36      THE  BOOK  OF  THE  GREAT  DECEASE.    CH.  vi. 

Through  their  glory  the  bountiful  earth  is  made 

bright  with  offerings  painless — 
For  with  such  are  the  Great  Teacher's  relics  best 

honoured  by  those  who  are  honoured, 
By  gods  and  by  Nagas  and  kings,  yea,  thus  by 

the  noblest  of  monarchs — 
Bow  down  with  clasped  hands ! 
Hard,  hard  is  a  Buddha  to  meet  with  through 

hundreds  of  ages !] 


End  of  the  Book  of  the  Great  Decease. 


DHAMMAA'AKKAPPAVAT- 
TANA-SUTTA 


INTRODUCTION 

TO     THE 

FOUNDATION    OF   THE    KINGDOM 
OF    RIGHTEOUSNESS. 


This  translation  is  made  from  a  transcript  of  the  text 
as  found  in  the  very  beautiful  Ceylon  MS.  on  silver 
plates,  now  in  the  British  Museum  ^  The  letters,  which 
are  perfectly  formed,  are  cut  into  the  silver ;  and  the 
MS,  has  this  peculiarity,  that  every  sentence  is  repeated 
with  a  slight  change  in  the  collocation  of  the  words. 
Thus  the  first  sentence  is  given  as  follows : — 

Eva;;/  me  suta;;/.  Eka;;/  samaya;;/  Bhagava 
Bara;/asiya;;z  viharati  Isipatane  Migadaye.  Me 
evain  suta;;/.  Eka;;/  samaya;;/  Bhagava  Bara;/asi- 
ya.in  Isipatane  Migadaye  viharati. 

As  this  repetition  is  merely  carried  out  for  the  further  se- 
curity of  the  text  it  has  not  been  followed  in  the  translation. 

This  text  belongs  to  the  Ahguttara  Nikaya.  M.  Leon 
Feer  has  lithographed  the  Sa?;zyutta  treatment  in  his 
'Textes  tires  du  Kandjour^,'  together  with  the  text 
of  the  corresponding  passage  in  the  Lalita  Vistara,  and 
the  Tibetan  translation  from  that  poem.  The  Sanskrit 
text,  so  far  as  it  runs  parallel  with  our  Sutta,  will  also 
be  found  in  Rajendra  Lai  Mitra's  edition  of  the  Lalita 
Vistara  (p.  540  and  foil)  and  the  Tibetan  text,  with  a 
French  translation,  in  M.  Foucaux's  '  rGya  Cher  Rol  Pa.' 
Dr.  Oldenberg  has  just  published  the  Vinaya  treatment 
contained  in  the  Maha  Vagga  I,  6.  It  is  the  same  word 
for  word  as  our  Sutta  (except  §  i,  which  is  of  course  not 
found  there).  The  Sa;;zyutta  expands  the  idea  of  the 
portion  numbered  below  §§  9-20,  having  also  similar 
paragraphs  in  reference  to  the  bhikkhus  themselves.     The 

1  MS.  Egerton,  794  ;  bought  from  a  bookseller  named  Rodel  in  1839. 
''  I.ivraison,  No.  X. 


140       FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 

Lalita  Vistara  differs  a  good  deal  in  minor  details,  but 
is  substantially  the  same  as  regards  the  Noble  Truths, 
and  the  eight  divisions  of  the  Noble  Path. 

A  translation  of  this  Sutta,  found  among  Mr.  Gogerly's 
papers  after  his  death,  was  published  in  the  Journal  of 
the  Ceylon  Asiatic  Society  for  1865 :  and  the  Journal 
Asiatique  for  1870  contained  a  translation  and  full  analysis 
by  M.  Leon  Feer. 

It  would  be  difficult  to  estimate  too  highly  the  historical 

value  of  this  Sutta.  There  can  be  no  reasonable  doubt  that 

the  very  ancient  tradition  accepted  by  all  Buddhists  as 

to  the  substance  of  the  discourse  is  correct, :  and  that  we 

\    really  have  in  it  a  summary  of  the  words  in  which  the 


\ 


great  Indian  thinker  and  reformer  for  the  first  time  suc- 
cessfully promulgated  his  new  ideas.  And  it  presents 
to  us  in  a  few  short  and  pithy  sentences  the  very  essence 
of  that  remarkable  system  which  has  had  so  profound 
an  influence  on  the  religious  history  of  so  large  a  portion 
of  the  human  race. 

The   name   given   to    it    by   the    early   Buddhists — the 
:  setting  in  motion  onwards  of  the  royal  chariot-wheel  of 
the  supreme  dominion  of  the  Dhamma — means,  as  I  have 
shown  elsewhere \  not  'the  turning  of  the  wheel  of  the 
I  law,'  as  it  has  been  usually  rendered  ;  but  '  the  inaugura- 
iition,  or  foundation,  of  the  Kingdom  of  Righteousness.' 
I      Is  it  possible  that  the  praying  wheels  of  Thibet  have  led 
to  the  misapprehension  and  mistranslation  now  so  common? 
But  who  would  explain  a  passage  in  the  New  Testament  by  a 
superstition  current, say,  in  Spain  in  the  twelfth  century?  And 
so  when  Mr.  Da  Cunha  thinks  that  the  Dhamma  is  symbol- 
ised by  the  wheel,  because  '  Gotama  ignored  the  beginning, 
and   was  uncertain  as  to   the  end-,'  he  seems  to  me  to 
be  following  a  vicious  method  of  interpreting  such  figures 
of  speech.     It  cannot  be  disputed  that  the  term  '  wheel ' 
might  have   implied   such   an   idea   as   he   puts   into   it. 
But  if  we  want  to  know  what  it  did  imply,  we  must  be 
guided  wholly   by  the  previous  use  of  the  word  at  the 

^  '  Buddhism,'  p.  45.  ^  '  Memoir  on  the  Tooth  Relic,'  &c.,  p.  15. 


INTRODUCTION.  141 


time  when  it  was  first  used  in  a  figurative  sense :  and 
that  previous  use  allows  only  of  the  interpretation  given 
above.  Perhaps,  however,  Mr.  Da  Cunha  is  only  copying 
(not  very  exactly)  Mr.  Alabaster,  who  has  said,  '  Buddha, 
as  I  have  tried  to  show  in  other  parts  of  this  book,  did 
not  attempt  to  teach  the  beginning  of  existence,  but  as- 
sumed it  as  a  rolling  circle  of  causes  or  effects.  This  was 
his  circle  or  wheel  of  the  law^.' 

Mr,  Alabaster  therefore  calls  his  very  useful  book  on 
Siamese  Buddhism,  'The  Wheel  of  the  Law;' — an  ex- 
pression which  he  on  the  first  page  of  his  preface  takes  to 
be  about  equivalent  to  Buddhism.  But  his  theory  of  the 
meaning  of  the  term  seems  to  be  based  upon  a  misunder- 
standing of  a  passage  in  the  Siamese  '  Life  of  Buddha,'  which 
he  there  translates.  At  page  78  he  renders  his  text,  '  The 
Holy  Wheel  which  the  Law  taught  is  plenteous  in  twelve 
ways,'  and  he  explains  this  on  p.  169  as  referring  to  the 
twelve  Nidanas,  the  chain  of  causes  and  effects.  But  the 
passage  in  the  Siamese  text  is  evidently  a  reminiscence  of 
the  '  twelvefold  manner '  spoken  of  in  the  same  connection 
in  our  Sutta  (§21),  and  does  not  refer  to  the  Nidanas  at  all. 

A  better  comment  on  the  word  is  the  legend  of  the 
Treasure  of  the  Wheel,  which  will  be  found  below  in  the 
'  Book  of  the  Great  King  of  Glory  ^,'  a  passage  which 
shows  that  this  figure  belonged  to  that  circle  of  poetical 
imagery  which  the  early  Buddhists  so  often  borrowed 
from  the  previous  poets  of  Vedic  literature  to  aid  them 
in  their  attempts  to  describe  the  most  important  events 
in  the  life  of  their  revered  Teacher.  And,  like  the  day 
of  Pentecost  by  the  early  Christians,  this  Inauguration 
of  the  Kingdom  of  Righteousness  was  rightly  regarded 
by  them  as  a  turning-point  in  the  history  of  their  faith. 
We  find  this  even  in  the  closing  sections  of  our  Sutta ; 
and  in  later  times  the  poets  of  every  Buddhist  clime 
have  vied  one  with  another  in  endeavouring  to  express 
their  sense  of  the  importance  of  the  occasion. 

'  The    evening    was    like   a   lovely   maiden ;    the   stars 

'  '  Wheel  of  the  Law,'  p.  2S8.  -  Chap.  I,  §§  10-20. 


142       FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 

were  the  pearls  upon  her  neck ;  the  dark  clouds  her 
braided  hair ;  the  deepening  space  her  flowing  robe.  As 
a  crown  she  had  the  heavens  where  the  angels  dwell ; 
these  three  w^orlds  were  as  her  body ;  her  eyes  were  the 
white  lotus  flowers  which  open  to  the  rising  moon  ;  and 
her  voice  was  as  it  were  the  humming  of  the  bees.  To 
do  homage  to  the  Buddha,  and  to  hear  the  first  preaching 
of  his  word,  this  lovely  maiden  came,'  The  angels  (devas) 
throng  to  hear  the  discourse  until  the  heavens  are  empty  ; 
and  the  sound  of  their  approach  is  like  the  rain  of  a 
storm  ;  all  the  worlds  in  which  there  are  sentient  beings 
are  made  void  of  life,  so  that  the  congregation  assembled 
was  in  number  infinite,  but  at  the  sound  of  the  blast  of 
the  glorious  trumpet  of  Sakka,  the  king  of  the  gods,  they 
became  still  as  a  waveless  sea.  And  then  each  of  the 
countless  listeners  thought  that  the  sage  was  looking 
towards  himself,  and  was  speaking  to  him  in  his  own 
tongue,  though  the  language  used  was  Magadhi ! 

It  is  most  curious  that  this  last  figure  should  be  so 
closely  analogous  to  the  language  used  with  respect  to 
the  corresponding  event  in  the  history  of  the  Christian 
church :  and  I  do  not  know  the  exact  source  from  which 
Hardy  (Manual  of  Buddhism,  p.  186)  derives  it.  But  I  think 
it  is  highly  improbable  that  there  is  any  borrowing  on  the 
one  side  or  on  the  other. 

It  cannot  be  denied  that  there  is  a  real  beauty  of  an 
Oriental  kind  in  the  various  expressions  which  the  Bud- 
dhists use ;  and  that  there  was  real  ground  for  the 
enthusiasm  which  gave  them  birth.  Never  in  the  history 
of  the  world  had  a  scheme  of  salvation  been  put  forth 
so  simple  in  its  nature,  so  free  from  any  superhuman 
agency,  so  independent  of,  so  even  antagonistic  to  the 
belief  in  a  soul,  the  belief  in  God,  and  the  hope  for 
a  future  life.  And  we  must  not  allow  our  estimate  of 
the  importance  of  the  event  to  be  influenced  by  our  dis- 
agreement from  the  opinions  put  forth.  Whether  these 
be  right  or  wrong,  it  was  a  turning-point  in  the  religious  , 
history  of  man  when  a  reformer,  full  of  the  most  earnest  | 
moral  purpose,  and  trained  in  all  the  intellectual  culture 


INTRODUCTION.  1 43 


of  his  time,  put  forth  deliberately,  and  with  a  knowledge 
of  the  opposing  views,  the  doctrine  of  a  salvation  to  be 
found  here,  in  this  life,  in  an  inward  change  of  heart,  to, 
be  brought  about  by  perseverance  in  a  mere  system  of 
self-culture  and  of  self-control. 


That  system,  it  will  be  seen,  is  called  the  Noble  Path, 
and  is  divided  into  eight  sections  or  divisions,  each  of 
which  commences  with  the  word  samma — a  word  for 
which  we  have  no  real  equivalent  in  English,  though 
it  has  been  rendered  by  such  terms  as  'right/  'perfect,' 
and  '  correct.'  Our  word  '  right,'  in  some  of  its  uses,  would 
be  a  sufficiently  adequate  translation,  but  it  is  based  on 
a  different  derivation,  and  connotes  a  set  of  ideas  not 
alluded  to  by  samma.  If  used  as  an  adjective  this 
word — signifying  Hterally  'going  with^ — means  either 
'general,  common,'  or  'corresponding,  mutual,'  and  as  an 
adverb,  '  commonly,  usually,  normally,'  or  '  fittingly,  pro- 
perly, correctly;'  and  hence,  in  a  secondary  sense,  and 
with  allusion  to  both  these  ideas,  'round,  fit,  and  perfect, 
normal  and  complete.''  When  used  to  characterise  such 
widely  different  things  as  language,  livelihood,  and  belief, 
the  meaning  of  the  term  is  by  no  means  difficult  to  grasp  ; 
but  it  is  difficult,  if  not  impossible,  to  find  any  single 
English  word  which  in  each  case  would  convey  its  full 
force  without  importing  also  some  extraneous  idea.  From 
a  desire  to  follow  closely  the  Pali  form  of  expression  I 
had  first  in  my  manual  of  '  Buddhism '  adopted  the  one 
word  '  right ''  throughout  the  translation  of  the  text ;  and 
I  have  kept  to  this  below,  though  I  feel  that  that  word 
quite  fails  to  give  the  force  of  the  preposition  sam  (aw, 
con-),  which  is  the  essential  part  of  the  Pali  samma. 
But  I  think  the  meaning  of  the  Buddhist  ideal,  of  the 
summary  which  is  the  most  essential  doctrine,  the  very 
pith  of  Buddhism,  would  be  better  brought  out  by  a 
diversified  rendering  in  the  way  I  afterwards  attempted 
in  an  article  in  the  Fortnightly  Review  (No.  CLVI) ;  or,  as 
above  (p.  107),  with  the  authorised  interpretation  appended. 
It  would  then  run — 


144       FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 


T.  Right  Views;  free  from  superstition  or  delusion. 

2.  Right  Aims;   high,  and  worthy  of  the  intelligent, 

earnest  man. 

3.  Right  Speech;  kindly,  open,  truthful. 

4.  Right  Conduct;  peaceful,  honest,  pure. 

5.  Right  Livelihood;  bringing  hurt  or  danger  to  no 

living  thing. 

6.  Right  Effort;  in  self-training,  and  in  self-control. 

7.  Right  Mindfulness;  the  active,  watchful  mind. 

8.  Right    Contemplation;    earnest  thought    on  the 

deep  mysteries  of  life. 

It  is  interesting  to  notice  that  Gogerly,  who  first  rendered 
samma  throughout  by  correct',  afterwards  adopted  the 
other  method  ^  ;  and  as  these  eight  divisions  of  the  perfect 
life  are  of  such  vital  importance  for  a  correct  understanding 
of  what  Buddhism  really  was,  I  here  add  in  parallel  columns 
his  two  versions  of  the  terms  used  : — 

1.  Correct  views  (of  truth).      Correct  doctrines. 

2.  Correct  thoughts.  A  clear  perception  (of  their 

nature). 

3.  Correct  words.  Inflexible  veracity. 

4.  Correct  conduct.  Purity  of  conduct. 

5.  Correct  (mode  of  obtain-    A  sinless  occupation. 

ing  a)  livelihood. 

6.  Correct  efforts.  Perseverance  in  duty. 

7.  Correct  meditation.  Holy  meditation. 

8.  Correct  tranquillity.  Mental  tranquillity. 

The  varying  expressions  in  these  two  lists  are  intended  in  all 
cases,  (except  perhaps  the  second,)  to  convey  the  same  idea. 
The  second  division  (samma-sahkappo)  is  not  really 
open  to  any  doubt.  Sankappo  is  will,  volition,  determina- 
tion, desire ;  that  exertion  of  the  will  in  the  various  affairs 
of  life  which  results  from  the  feeling  that  a  certain  result 
will  be  desirable.  The  only  variation  in  the  meaning  is 
that  sometimes  more  stress  is  laid  upon  the  implied  exertion 
of  the  will,  sometimes  more  stress  upon  the  implied  desire 

>  Journal  of  the  Ceylon  Asiatic  Society,  1845.  "^  Ibid.  1865. 


INTRODUCTION.  1 45 


which  calls  it  into  action.  '  Motive '  would  be  somewhat 
too  impersonal,  'volition'  too  metaphysical  a  rendering; 
'  aims '  or  '  aspirations '  seems  to  me  to  best  express 
the  sense  intended  in  this  passage. 

In  No.  7  (samma-sati)  sati  is  hterally  '  memory,' but 
is  used  with  reference  to  the  constantly  repeated  phrase 
'mindful  and  thoughtful'  (sato  sampa^ano);  and  means 
that  activity  of  mind  and  constant  presence  of  mind 
which  is  one  of  the  duties  most  frequently  inculcated  on 
the  good  Buddhist.  Gogerly's  rendering  of  the  term  should 
have  been  reserved  for  the  last  division  (samma-samadhi), 
that  prolonged  meditation  on  the  deep  mysteries  of  life,^ 
which  is  stated  in  the  Great  Decease  ^  to  be  the  necessary 
complement  and  accessory  to  intelligence  and  goodness. 
Reason  and  works  are  good  in  themselves,  but  they  require 
to  be  made  perfect  by  that  samadhi  which  in  Buddhism 
corresponds  to  faith  in  Christianity. 


This  Buddhist  ideal  of  the  perfect  life  has  an  analogy 
most  instructive  from  a  historical  point  of  view  with  the 
ideals  of  the  last  pagan  thinkers  in  Europe  before  the 
rise  of  Christianity,  and  of  the  modern  exponents  of  what 
has  been  called  fervent  atheism.  When  after  many  cen-' 
turies  of  thought  a  pantheistic  or  monotheistic  unity  has 
been  evolved  out  of  the  chaos  of  polytheism, — which  is 
itself  a  modified  animism  or  animistic  polydaemonism, — 
there  has  always  arisen  at  last  a  school  to  whom  theo- 
logical discussions  have  lost  their  interest,  and  who  have 
sought  for  a  new  solution  of  the  questions  to  which  the 
theologies  have  given  inconsistent  answers,  in  a  new  system 
in  which  man  was  to  work  out  here,  on  earth,  his  ownl 
salvation.  It  is  their  place  in  the  progress  of  thought  thatj 
helps  us  to  understand  how  it  is  that  there  is  so  much 
in  common  between  the  Agnostic  philosopher  of  India, 
the  Stoics  of  Greece  and  Rome,  and  some  of  the  newest 
schools  in  France,  in  Germany,  and  among  ourselves. 

^  Chap.  I,  §  12,  and  often  afterwards. 
[II]  L 


THE     FOUNDATION 

OF    THE 

KINGDOM     OF    RIGHTEOUSNESS. 


DHAMMA-^AKKA-PPAVATTANA-SUTTA. 


Reverence  to  the  Blessed  One,  the  Holy  One, 
the  Fully-Enlightened  One. 

1.  Thus  have  I  heard.  The  Blessed  One  was 
once  staying  at  Benares,  at  the  hermitage  called 
Migadaya.  And  there  the  Blessed  One  addressed 
the  company  of  the  five  Bhikkhus  \  and  said  : 

2.  'There  are  two  extremes,  O  Bhikkhus,  which 
the  man  who  has  given  up  the  world  ^  ought  not 
to  follow — the  habitual  practice,  on  the  one  hand, 
of  those  things  whose  attraction  depends  upon  the 
passions,  and  especially  of  sensuality — a  low  and 
pagan  ^  way  (of  seeking  satisfaction)  unworthy,  un- 
profitable,  and  fit  only  for  the  worldly-minded  — 


^  These  are  the  five  mendicants  who  had  waited  on  the  Bodisat 
during  his  austerities,  as  described  in  '  Buddhist  Birth  Stories,' 
pp.  88,  89.  Their  names  are  given  on  p.  113  of  that  book;  see 
below,  the  note  on  §  32. 

^  Pabba^ito,  one  who  has  gone  forth,  who  has  renounced 
worldly  things,  a  '  religious.' 

^  Gamma,  a  word  of  the  same  derivation  as,  and  corresponding 
meaning  to,  our  word  '  pagan.' 


DHAMMA-ZAKKA-PPAVATTANA-SUTTA.  1 47 

and  the  habitual  practice,  on  the  other  hand,  of 
asceticism  (or  self- mortification),  which  is  painful, 
unworthy,  and  unprofitable. 

3.  'There  is  a  middle  path,  O  Bhikkhus,  avoiding 
these  tw^o  extremes,  discovered  by  the  Tathagata  ^ 
— a  path  which  opens  the  eyes,  and  bestows  under- 
standing, which  leads  to  peace  of  mind,  to  the 
higher  wisdom,  to  full  enlightenment,  to  Nirva?2a ! 

4.  '  What  is  that  middle  path,  O  Bhikkhus, 
avoiding  these  two  extremes,  discovered  by  the 
Tathagata — that  path  which  opens  the  eyes,  and 
bestows  understanding,  which  leads  to  peace  of 
mind,  to  the  higher  wisdom,  to  full  enlightenment, 
to  Nirva/^a  ?  Verily !  it  is  this  noble  eightfold 
path  ;  that  is  to  say  : 

*  Right  views  ; 
Right  aspirations ; 
Right  speech  ; 
Right  conduct ; 
Right  livelihood  ; 
Right  effort ; 
Right  mindfulness ;  and 
Right  contemplation. 

'This,  O  Bhikkhus,  is  that  middle  path,  avoiding 
these  two  extremes,  discovered  by  the  Tathagata — 
that  path  which  opens  the  eyes,  and  bestows  under- 

^  The  Tathagata  is  an  epithet  of  a  Buddha.  It  is  interpreted 
by  Buddhaghosa,  in  the  Samangala  Vilasini,  to  mean  that  he  came 
to  earth  for  the  same  purposes,  after  having  passed  through  the 
same  training  in  former  births,  as  all  the  supposed  former  Buddhas ; 
and  that,  when  he  had  so  come,  all  his  actions  corresponded  with 
theirs. 

'Avoiding  these  two  extremes'  should  perhaps  be  referred  to  the 
Tathagata,  but  I  prefer  the  above  rendering. 

L    2 


148      FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 

Standing,    which    leads   to    peace   of  mind,    to    the 
higher  wisdom,  to  full  enlightenment,  to  Nirva^ea ! 


5.  '  Now  ^  this,  O  Bhikkhus,  is  the  noble  truth 
concerning  suffering. 

*  Birth  is  attended  with  pain  2,  decay  is  painful, 
disease  is  painful,  death  is  painful.  Union  with  the 
unpleasant  is  painful,  painful  is  separation  from 
the  pleasant ;  and  any  craving  that  is  unsatisfied, 
that  too  is  painful.  In  brief,  the  five  aggregates 
which  spring  from  attachment  (the  conditions  of 
individuality  and  their  cause)  ^  are  painful. 

'  This  then,  O  Bhikkhus,  is  the  noble  truth  con- 
cerning suffering. 

6.  '  Now  this,  O  Bhikkhus,  is  the  noble  truth 
concerning  the  origin  of  suffering. 

'  Verily,  it  is  that  thirst  (or  craving),  causing  the 
renewal  of  existence,  accompanied  by  sensual  de- 
light, seeking  satisfaction  now  here,  now  there — 
that  is  to  say,  the  craving  for  the  gratification  of  the 
passions,  or  the  craving  for  (a  future)  life,  or  the 
craving  for  success  (in  this  present  life)  ^. 

^  On  the  following  '  four  truths '  compare  Dhammapada,  verse 
191,  and  Maha-parinibbana  Sutta  II,  2,  3,  and  IV,  7,  8. 

^  Or  '  is  painful.' 

^  Pa?i/^' upadanakkhandha.  On  the  Khandha,  or  the  mate- 
rial and  mental  aggregates  which  go  to  make  up  an  individual,  see 
my  'Buddhism,'  Chap.  III.  Up  ad  an  a,  or  'grasping'  is  their 
source,  and  the  uprooting  of  this  upadana  from  the  mind  is 
Arahatship. 

One  might  express  the  central  thought  of  this  First  Noble 
Truth  in  the  language  of  the  nineteenth  century  by  saying  that 
pain  results  from  existence  as  an  individual.  It  is  the  struggle  to 
maintain  one's  individuality  which  produces  pain — a  most  preg- 
nant and  far-reaching  suggestion.  See  for  a  fuller  exposition  the 
Fortnightly  Review  for  December,  1879. 

*  'The  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life' 


DHAMMA-S-AKKA-PPAVATTANA-SUTTA.  1 49 

'  This  then,  O  Bhikkhus,  is  the  noble  truth  con- 
cerning the  origin  of  suffering. 

7.  '  Now  this,  O  Bhikkhus,  is  the  noble  truth 
concerning  the  destruction  of  suffering. 

'  Verily,  it  is  the  destruction,  in  which  no  passion 
remains,  of  this  very  thirst ;  the  laying  aside  of,  the 
getting  rid  of,  the  being  free  from,  the  harbouring 
no  longer  of  this  thirst. 

'  This  then,  O  Bhikkhus,  is  the  noble  truth  con- 
cerning the  destruction  of  suffering. 

8.  '  Now  this,  O  Bhikkhus,  is  the  noble  truth 
concerning  the  way  ^  which  leads  to  the  destruction 
of  sorrow.  Verily!  it  is  this  noble  eightfold  path^; 
that  is  to  say: 

correspond  very  exactly  to  the  first  and  third  of  these  three  ta«has. 
'  The  lust  of  the  flesh,  the  lust  of  life,  and  the  pride  of  hfe,'  or  '  the 
lust  of  the  flesh,  the  lust  of  hfe,  and  the  love  of  this  present  world,' 
would  be  not  inadequate  renderings  of  all  three. 

The  last  two  are  in  PaU  bhava-ta??ha  and  vibhava-ta«ha, 
on  which  Childers,  on  the  authority  of  Vi^esi«ha,  says :  '  The 
former  applies  to  the  sassata-di/A^i,  and  means  a  desire  for  an 
eternity  of  existence;  the  latter  applies  to  the  u^/^/^eda-di/Mi, 
and  means  a  desire  for  annihilation  in  the  very  first  (the  present) 
form  of  existence.'  Sassata-di///ii  may  be  called  the  'ever- 
lasting life  heresy,'  and  u/^/^/zeda-di/Mi  the  'let-us-eat-and-drink- 
for-to-morrow-we-die  heresy.'  These  two  heresies,  thus  implicitly 
condemned,  have  very  close  analogies  to  theism  and  materialism. 

Spence  Hardy  says  ('  Manual  of  Buddhism,'  p.  496)  :  '  Bhawa- 
tawha  signifies  the  pertinacious  love  of  existence  induced  by  the 
supposition  that  transmigatory  existence  is  not  only  eternal,  but 
felicitous  and  desirable.  Wibhawa-ta«ha  is  the  love  of  the 
present  hfe,  under  the  notion  that  existence  will  cease  therewith, 
and  that  there  is  to  be  no  future  state.' 

Vibhava  in  Sanskrit  means,  i.  development;  2.  might,  majesty, 
prosperity ;  and  3.  property :  but  the  technical  Buddhist  sense,  as 
will  be  seen  from  the  above,  is  something  more  than  this. 

^  Pa/ipada. 

'^  Ariyo  atahgiko  Maggo. 


I  50       FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 

'  Right  views  ; 

Right  aspirations; 

Right  speech; 

Right  conduct ; 

Right  HveHhood ; 
Right  effort ; 

Right  mindfulness;  and 

Right  contemplation. 

'  This  then,  O  Bhikkhus,  is  the  noble  truth  con- 
cerning the  destruction  of  sorrow. 


9.  *  That  this  was  the  noble  truth  concerning 
sorrow,  was  not,  O  Bhikkhus,  among  the  doctrines 
handed  down,  but  there  arose  within  me  the  eye 
(to  perceive  It),  there  arose  the  knowledge  (of  its 
nature),  there  arose  the  understanding  (of  its  cause), 
there  arose  the  wisdom  (to  guide  in  the  path  of 
tranquillity),  there  arose  the  light  (to  dispel  darkness 
from  it)\ 

10.  '  And  again,  O  Bhikkhus,  that  I  should  com- 
prehend that  this  was  the  noble  truth  concerning 
sorrow,  though  it  was  not  among  the  doctrines 
handed  down,  there  arose  within  me  the  eye,  there 
arose  the  knowledge,  there  arose  the  understanding, 
there  arose  the  wisdom,  there  arose  the  lieht. 

11.  'And  again,  O  Bhikkhus,  that  I  had  compre- 
hended that  this  was  the  noble  truth  concerning 
sorrow,  though  it  was  not  among  the  doctrines 
handed  down,  there  arose  within  me  the  eye,  there 


^  The  words  in  parentheses  have  been  added  by  Gogerly,  doubt- 
less from  some  comment  not  accessible  to  me;  and  I  have  included 
them  also,  but  in  parentheses,  as  they  seem  to  complete  the  ideas 
actually  involved  in  the  text. 


DHAMMA-^AKKA-PPAVATTANA-SUTTA.  1  5  I 

arose  the  knowledge,  there  arose  the  understanding, 
there  arose  the  wisdom,  there  arose  the  Hght. 

12.  'That  this  was  the  noble  truth  concerning 
the  origin  of  sorrow,  though  it  was  not  among  the 
doctrines  handed  down,  there  arose  within  me  the 
eye ;  but  there  arose  within  me  the  knowledge,  there 
arose  the  understanding,  there  arose  the  wisdom, 
there  arose  the  light. 

13.  'And  again,  O  Bhikkhus,  that  I  should  put 
away  the  origin  of  sorrow,  though  the  noble  truth 
concerning  it  was  not  among  the  doctrines  handed 
down,  there  arose  within  me  the  eye,  there  arose 
the  knowledge,  there  arose  the  understanding,  there 
arose  the  wisdom,  there  arose  the  light. 

14.  '  And  again,  O  Bhikkhus,  that  I  had  fully  put 
away  the  origin  of  sorrow,  though  the  noble  truth 
concerning  it  was  not  among  the  doctrines  handed 
down,  there  arose  within  me  the  eye,  there  arose 
the  knowledge,  there  arose  the  understanding,  there 
arose  the  wisdom,  there  arose  the  light. 

15.  'That  this,  O  Bhikkhus,  was  the  noble  truth 
concerning  the  destruction  of  sorrow,  though  it  was 
not  among  the  doctrines  handed  down ;  but  there 
arose  within  me  the  eye,  there  arose  the  knowledge, 
there  arose  the  understanding,  there  arose  the  wis- 
dom, there  arose  the  light. 

16.  'And  again,  O  Bhikkhus,  that  I  should  full)- 
realise  the  destruction  of  sorrow  though  the  noble 
truth  concerning  it  was  not  among  the  doctrines 
handed  down,  there  arose  within  me  the  eye,  there 
arose  the  knowledge,  there  arose  the  understanding, 
there  arose  the  wisdom,  there  arose  the  light. 

17.  'And  again,  O  Bhikkhus,  that  I  had  fully 
realised  the  destruction  of  sorrow,  though  the  noble 


152       FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 

truth  concerning  it  was  not  among  the  doctrines 
handed  down,  there  arose  within  me  the  eye,  there 
arose  the  knowledge,  there  arose  the  understanding, 
there  arose  the  wisdom,  there  arose  the  Hght. 

18.  'That  this  was  the  noble  truth  concerning  the 
way  which  leads  to  the  destruction  of  sorrow,  was 
not,  O  Bhikkhus,  among  the  doctrines  handed  down  ; 
but  there  arose  within  me  the  eye,  there  arose  the 
knowledge,  there  arose  the  understanding,  there 
arose  the  wisdom,  there  arose  the  light. 

19.  'And  again,  O  Bhikkhus,  that  I  should  be- 
come versed  in  the  way  which  leads  to  the  destruc- 
tion of  sorrow,  though  the  noble  truth  concerning  it 
was  not  among  the  doctrines  handed  down,  there 
arose  within  me  the  eye,  there  arose  the  knowledge, 
there  arose  the  understanding,  there  arose  the 
wisdom,  there  arose  the  light. 

20.  'And  again,  O  Bhikkhus,  that  I  had  be- 
come versed  in  the  way  which  leads  to  the  destruc- 
tion of  sorrow,  though  the  noble  truth  concerning  it 
was  not  among  the  doctrines  handed  down,  there 
arose  within  me  the  eye,  there  arose  the  knowledge, 
there  arose  the  understanding,  there  arose  the 
wisdom,  there  arose  the  light. 


21.  'So  long,  O  Bhikkhus,  as  my  knowledge  and 
insight  were  not  quite  clear,  regarding  each  of  these 
four  noble  truths  in  this  triple  order,  in  this  twelve- 
fold manner — so  long  was  I  uncertain  whether  I 
had  attained  to  the  full  insight  of  that  wisdom 
which  is  unsurpassed  in  the  heavens  or  on  earth, 
among  the  whole  race  of  Sama/^as  and  Brahmans, 
or  of  gods  or  men. 

22.  'But  as  soon,  O  Bhikkhus,  as  my  knowledge 


DHAMMA-^AKKA-PPAVATTANA-SUTTA.  I  5  3 

and  insight  were  quite  clear  regarding  each  of 
these  four  noble  truths,  in  this  triple  order,  in  this 
twelvefold  manner — then  did  1  become  certain  that 
I  had  attained  to  the  full  insight  of  that  wisdom 
which  is  unsurpassed  in  the  heavens  or  on  earth, 
among  the  whole  race  of  Sama;2as  and  Brahmans, 
or  of  gods  or  men. 

2^.  'And  now  this  knowledge  and  this  insight  has 
arisen  within  me.  Immovable  is  the  emancipation 
of  my  heart.  This  is  my  last  existence.  There 
will  now  be  no  rebirth  for  me ! ' 


24.  Thus  spake  the  Blessed  One.  The  company 
of  the  five  Bhikkhus,  glad  at  heart,  exalted  the 
words  of  the  Blessed  One.  And  when  the  discourse 
had  been  uttered,  there  arose  within  the  venerable 
Konda/2/1a  the  eye  of  truth,  spotless,  and  without 
a  stain,  (and  he  saw  that)  whatsoever  has  an  origin, 
in  that  is  also  inherent  the  necessity  of  coming  to 
an  end\ 

25.  And  when  the  royal  chariot  wheel  of  the 
truth  had  thus  been  set  rolling  onwards  by  the 
Blessed  One,  the  gods  of  the  earth  gave  forth  a 
shout,  saying : 

*  In  Benares,  at  the  hermitage  of  the  Migadaya, 
the  supreme  wheel  of  the  empire  of  Truth  has  been 
set  rolling  by  the  Blessed  One — that  wheel  which 
not  by  any  Sama^za  or  Brahman,  not  by  any  god, 

^  It  is  the  perception  of  this  fact  which  is  the  Dhamma^akkhu, 
the  Eye  of  Truth,  or  the  Eye  for  QuaHties  as  it  might  be  rendered 
with  reference  to  the  meaning  of  Dhamma  in  the  words  that 
follow. 

They  are  in  PaU  ya»z  ki«/('i  samudaya-dhammaw,  sabbaw 
taw  nirodha-dhammawz,  literally,  'whatever  has  the  quality  of 
beginning,  that  has  the  quality  of  ceasing.' 

\ 


154       FOUNDATION  OF  KINGDOM  OF  RIGHTEOUSNESS. 

not  by  any  Brahma  or  Mara,  not  by  any  one  in  the 
universe,  can  ever  be  turned  back ! ' 

26.  And  when  they  heard  the  shout  of  the  gods 
of  the  earth,  the  attendant  gods  of  the  four  great 
kings  ^  (the  guardian  angels  of  the  four  quarters  of 
the  globe)  gave  forth  a  shout,  saying : 

*  In  Benares,  at  the  hermitage  of  the  Migadaya, 
the  supreme  wheel  of  the  empire  of  Truth  has  been 
set  rolling  by  the  Blessed  One — that  wheel  which 
not  by  any  Sama^^a  or  Brahman,  not  by  any  god, 
not  by  any  Brahma  or  Mara,  not  by  any  one  in  the 
universe,  can  ever  be  turned  back!' 

2"].  [And  thus  as  the  gods  in  each  of  the  heavens 
heard  the  shout  of  the  inhabitants  of  the  heaven 
beneath,  they  took  up  the  cry  until  the  gods  in  the 
highest  heaven  of  heavens]  gave  forth  the  shout, 
saying : 

*  In  Benares,  at  the  hermitage  of  the  Migadaya, 
the  supreme  wheel  of  the  empire  of  Truth  has  been 
set  rolling  by  the  Blessed  One — that  wheel  which 
not  by  any  Sama^^a  or  Brahman,  not  by  any  god, 
not  by  any  Brahma  or  Mara,  not  by  any  one  in  the 
universe,  can  ever  be  turned  back^ !' 

^  Their  names  are  given  in  the  Maha  Samaya  Sutta  in  Grim- 
blot's  '  Sept  Suttas  PaUs.' 

'^  The  text  repeats  §  26  for  each  of  the  heavens  ;  and  the  gods 
thus  enumerated  are  as  follows,  beginning  with  Bhumma  Deva 
in  §  25: 

1.  Bhumma  Deva. 

2.  -ffatumahara^ika  Deva. 

3.  Yama  Deva. 

4.  Tusita  Deva. 

5.  Nimmanarati  Deva. 

6.  Paranimmitavasavatti  Deva. 

7.  Brahmakayika  Deva. 

See  the  Maha  Samaya  Sutta  in  Grimblot's  '  Sept  Suttas  Palis,'  and 


DHAMMA-A'AKKA-PPAVATTANA-SUTTA.  I  5  5 

28.  And  thus,  in  an  instant,  a  second,  a  moment, 
the  sound  went  up  even  to  the  world  of  Brahma  : 
and  this  great  ten-thousand-world-system  quaked 
and  trembled  and  was  shaken  violently,  and  an 
immeasurable  bright  light  appeared  in  the  universe, 
beyond  even  the  power  of  the  gods  ! 


29.  Then  did  the  Blessed  One  give  utterance  to 
this  exclamation  of  joy  :  '  Konda^l/^a  hath  realised 
it.  Konda;^;za  hath  realised  it ! '  And  so  the  vener- 
able Konda;^;2a  acquired  the  name  of  Auna-ta.- 
Konda;};^a  ('  the  Kondailua.  who  realised  ')  \ 


End  of  the  Dhamma-z^akka-ppavattana-sutta. 


compare  Professor  Max  Miiller's  note  in  'Buddhaghosha's  Parables,' 
p.  xxxiii,  and  Hardy  in  the  '  Manual  of  Buddhism,'  p>  25. 

^  The  Maha  Vagga  completes  the  narrative  as  follows  :  '  And 
then  the  venerable  AniiatSL-Kondonna.  having  seen  the  truth,  having 
arrived  at  the  truth,  having  known  the  truth,  having  penetrated  the 
truth,  having  past  beyond  doubt,  having  laid  aside  uncertainty, 
having  attained  to  confidence,  and  being  dependent  on  no  one 
beside  himself  for  knowledge  of  the  religion  of  the  teacher,  spake 
thus  to  the  Blessed  One : 

' "  May  I  become,  O  my  Lord,  a  novice  under  the  Blessed 
One,  may  I  receive  full  ordination  !" 

'  "  Welcome,  O  brother  !"  said  the  Blessed  One,  "  the  truth  has 
been  well  laid  down.  Practice  holiness  to  the  complete  suppression 
of  sorrow !" 

'  And  that  was  the  ordination  of  the  Venerable  One.' 

The  other  four,  Vappa,  Bhaddiya,  Mahanama,  and  Assa^,  were 
converted  on  the  following  days,  according  to  the  '  Buddhist  Birth 
Stories,'  p.  113. 

It  is  there  also  said  that  '  myriads  of  the  angels  (devas)  had  been 
converted  simultaneously  with  Kondanya.' 


4 


TEVIGGA-SUTTANTA. 


„4«!(''^°^"' 


INTRODUCTION 

TO 

THE    TEVIGGA    SUTTA. 


This  is  the  twelfth  and  last  Sutta  in  the  first  division 
of  the  Digha  Nikaya,  which  is  called  the  Silakkhandha 
Vaggo,  because  the  whole  of  its  twelve  Dialogues  deal, 
from  one  point  of  view  or  another,  with  Sila,  or  Right 
Conduct. 

There  is  another  Sutta  sometimes  called  by  the  same 
name,  No.  21  in  the  Middle  Fifty  of  the  Ma^^/a ma  Nikaya  : 
but  it  has  nothing,  except  the  name,  in  common  with  the 
present.  It  is  called  Tevi^^a  Sutta  merely  because 
Gotama  is  there  described  by  the  complimentary  title 
of  Tevi^^a,  'Wise  in  the  Vedas;'  and  its  full  name  is 
the  Tevi^^a-va/^/^/^agotta-sutta  ^ 

I  have  made  the  present  translation  from  a  text  con- 
stituted from  three  MSS., — my  own  MS.  of  the  Digha 
Nikaya,  referred  to  as  D ;  the  Tumour  MS.  of  the  same 
in  the  Indian  Office,  referred  to  as  T ;  both  in  Sinhalese 
characters :  and  the  Phayre  MS.  in  the  same  place,  in 
Burmese  characters,  referred  to  as  P. 


In  this  book  we  have  Right  Conduct  used  as  a  sort 
of  argumentum  ad  hominem  for  the  conversion  of 
two  earnest  young  Brahmans. 

_  They  ask  which  is  the  true  path  to  a  state  of  union 
(in  the  next  birth)  with  God.  After  arguing,  in  a  kind 
of  Socratic  dialogue,  that  on  their  own  showing,  on  the 

*  It  may  be  noted,  in  passing,  that  the  substance  of  it  recurs  as  the  Va^Ma- 
gotta  Sa?wyutta  in  the  Sawzyutta  Nikaya. 


l60  TEVIGGA    SUTTA. 


basis  of  facts  they  themselves  admitted,  the  Brahmans 
could  have  no  real  knowledge  of  their  God,  Gotama- 
maintains  that  union  with  a  God  whom  they  admitted^ 
to  be  pure  and  holy  must  be  unattainable  by  men  impure 
and  sinful  and  self-righteous,  however  great  their  know- 
ledge of  the  Vedas.  And  he  then  lays  down,  not  without 
occasional  beauty  of  language,  that  system  of  Right 
Conduct,  which  must  be  the  only  direct  way  to  a  real 
union  with  God. 

One  would  think  perhaps  that  such  a  Sutta  might  be 
adapted,  without  very  great  difficulty,  for  use  as  a  mis- 
sionary tract,  so  closely  does  it  remind  us  of  the  argumetit 
of  many  a  sermon  on  the  text,  '  Except  your  righteousness 
shall  exceed  the  righteousness  of  the  Scribes  and  Pharisees, 
ye  shall  in  no  wise  enter  the  kingdom  of  heaven!'  And 
it  is  true  that  the  Tevi^a — the  men  of  special  knowledge 
in  the  three  Vedas — correspond  exactly  in  most  essential 
particulars  with  the  Scribes  and  Pharisees  •  of  the  New 
Testament.  They  were  the  official  preservers  by  repeating, 
as  the  Scribes  were  by  copying,  the  sacred  books ;  and 
they  were  the  recognised  interpreters,  and  the  sole  cus- 
todians of  the  traditional  interpretation — which  too  often 
explained  away  the  real  meaning — of  those  books.  It 
follows  that  as  the  law  in  both  cases  was  included  in  the 
sacred  books,  it  was  they  who,  in  both  cases,  were  the 
real  lawgivers,  and  practically  the  only  lawyers.  And 
as  almost  all  learning  was  confined  to,  or  in  close  con- 
nection with  the  sacred  books,  the  Tevi^a  were  the  chief 
Pa^^^its,  as  the  Scribes  were  the  '  Doctors  of  the  Law.' 
Like  the  Pharisees,  too,  the  Brahmans  laid  claim  to 
peculiar  sanctity ;  and  many  of  them  in  the  pride  of  their 
education,  their  birth,  and  their  wealth,  looked  down  with 
self-righteous  scorn  on  the  masses  of  the  people.  And 
while,  on  the  other  hand,  the  Brahmans  further  resem- 
bled the  Scribes  and  Pharisees  in  that  many  of  them 
were  justly  deserving  of  the  respect  in  which  they  were 
held  ;  it  is  only  the  undeserving  who,  in  both  cases,  are 
intended  to  be  condemned. 

But  whatever  interpretation  of  the  'kingdom  of  heaven  ' 


INTRODUCTION.  l6l 


the  reader  may  adopt,  it  must  be  very  different  from  any-  - 
thing   the   Sutta    can    mean   by    'a   state   of  union  with 
Brahma.*.    It  is  not  easy  to  say  what  opinion   is  really 
imputed  to  the  young  Brahmans  before  their  conversion. 
It   is  probably  nieant_that  they  _w^  way  by 

""which  their  Self  should   become   identified,   after   death, 

"^Tvith  Brahman  ;  a  way  by  which  they  could  escape  from 
the  immortality  of  transmigration,  from._existence  alto- 
gether as  separate  individuals^.  And  in  holding  out  a 
"hope  of  union  with  Brahma  as  a  result  of  the  practice 
of  universal  love  ^,  the  Buddha  is  most  probably  intended 
to  mean  '  a  union  jwith  Brahma '  in  the  Buddhist  sense— r 
that  is  to  say,  a  temporary  companionshijB_as  a  separate 
being  with  the  Buddhist  Brahma,  to  be  enjoyed  by.  a 
new  individual  not  consciously  identical  with  its  pre- 
decessor. It  is  just  possible  that  the  argumentum  ad 
hominem  should  be  extended  to  this  part  of  the  Sutta; 
and  that  the  statement  in  III,  i  should  be  taken  to  mean, 
'This  (universal  love)  is  the  only  way  to  that  kind  of 
union    with  your  own    Brahma    which    you    desire.'      But 

'^such  a  yielding  to  heretical  opinion  at  the  close  of  his 
own  exposition  of  the  truth  would  scarcely  be  imputed 
to  a  Buddha. 

Just  as  during  the  time  of  the  early  Christians,  in  the 
way  which  Archbishop  Trench  has  so  instructively  pointed 
out,  it  was  not  men  only  who  received  a  new  birth  and 
a  new  baptism,  but  old  words  and  terms  of  common  use 
were  also  infused  with  a  new  spirit;  so  the  Indian  reformer,^ 

while  clothing  his  new  system  in  the  current  phraseology, 

infused  a  different  and  in  many  cases  a  higher  meaning 

into  the  old  expressions. 

Thus,  for  instance,  Tevi^^a  (Sanskrit  Traividya)  meant 
either  knowledge  of  the  Three  Vedasj  or  as  an  adjective,., 
a  Brahman  possessed  of  that  knowledge ;  and  then,  as  a 
noun  of  multitude,  such  an  assembly  of  those  Brahmans 

*  Compare  Professor  Max  Miiller's  Preface  to  the  Sacred  Books  of  the  East, 
vol.  i.  p.  XXX. 

*  See  Chapter  III,  §§  i,  2. 

[11]  M 


1 62  TEVIGGA    SUTTA. 


as  is  described  in  the  first  sections  of  our  Sutta.     As  there 
"  were  many  Brahmans  who  had   not  that  knowledge,  the 
word   naturally  came   to  imply  a  person   worthy   of  the 
respect  due  to  special  learning,  and  was  used  as  a  compli- 
mentary title,   not  very  different  from  our  Doctor.     It  is 
preserved  as  an  epithet  of  Arahats  in  the  Buddhist  writings, 
but  as  meaning  one  possessed  of  the  knowledge  of  a  funda- 
mental threefold  doctrine  of  Buddhism,  the  doctrine  of  the 
j  impermanency,  the  inherent  pain,  and  the  absence  of  any 
I  abiding  principle  (any  Self)  in  the  confections  or  compo- 
./  nent  things  ^    That  is  to  say,  the  knowledge  of  the  Vedas 
!  was  replaced  by  a  knowledge  of  the  real  character  of  the 
deceptive   and    evanescent  phenomena  by  which   we   are 
,  encircled,  and  of  which  we  form  a  part. 

So  also  with  regard  to  Brahma,  The  name  was  retained, 
but  the  idea  was  entirely  changed.  The  course  of  religious 
belief  had  passed  among  the  Indian  section  of  the  Aryan 
tribes  through  the  usual  stages  of  animism  and  polytheism 
to  a  kind  of  pantheism  peculiar  to  India,  in  which  Brahman 
was  held  to  be  a  first  cause,  the  highest  self,  emotion- 
less, infinite,  absolute.  As  the  Buddhist  system  was 
constructed  without  any  use  of  the  previous  idea  of  a 
separate  soul,  or  self,  or  ghost,  or  spirit,  supposed  to  exist 
inside  the  human  body,  this  woven  chain  of  previous 
speculation  had  as  little  importance  for  it  as  theological 
discussions  have  for  positivism.  But  Buddhism  fell  into 
what  to  the  positivist  would  be  the  unpardonable  sin — 
perhaps  inevitable  at  the  time  and  place  of  its  youth — of 
continuing  to  express  a  belief  in  the  external  spirits,  big 
and  little,  of  the  then  Hindu  pantheon. 

They  were  preserved  very  much  in  the  previous  order 
of  precedence,  and  were  all — except  Mara,  the  Evil  One, 
and  his  personal  following,  and  a  few  others — supposed  to  be 
passably  good  Buddhists.  They  were  not  feared  any  more; 
they  were  patronized  as  a  kind  of  fairies,  usually  beneficent, 

^  See  JsTulla  Vagga  VI,  6,  2,  =  Gataka,  vol.  i.  p.  217;  Mahavawsa,  p.  79; 
Dipavamsa  XV,  80  (where  the  Arahats  are  women) ;  and  on '  confections '  below, 
in  the  Litroduction  to  the  '  Book  of  the  Great  King  of  Glory.' 


INTRODUCTION.  1 63 


though  always  more  or  less  foolish  and  ignorant.  They 
were  of  course  not  worshipped  any  more,  for  they  were 
much  less  worthy  of  reverence  than  any  wise  and  good 
man.  And  they  were  not  eternal, — all  of  them,  even  the 
very  best  or  highest,  being  liable^  like  all  things  and  all 
other  creatures,  to  dissolution.  If  they  had  behaved  well 
they  were  then  reborn  under  happy  outward  conditions, 
and  might  even  look  forward  to  being  some  day  born  as 
men,  so  that  they  could  attain  to  the  supreme  goal  of 
the  Buddhist  faith,  to  that  bliss  which  passeth  not  away, — 
the  Nirvana  of  a  perfect  life  in  Arahatship. 

The  duty  of  a  Buddhist  who  had  entered  the  Noble  Path 
towards  these  light  and  airy  shapes — for  to  such  vain  things 
had  the  great  gods  fallen — was  the  same  as  his  duty  towards 
every  fellow  creature ;  pity  for  his  ignorance,  sympathy  with 
his  weakness,  equanimity  (the  absence  of  fear  or  malice,  or 
the  sense  of  any  differing  or  opposing  interest),  and  the 
constant  feeling  of  a  deep  and  lasting  love,  all  pervading, 
grown  great,  and  beyond  measure. 

No  exception  was  made  in  the  case  of  Brahma.     He,  ] 
like   every   other   creature  that  had  life,   was  evanescent,  ' 
was  bound  by  the  chain  of  existence,  the  result  of  ignor- 
ance, and  could  only  find  salvation  by  walking  along  the   I 
Noble  Eightfold  Path.     It  must  be  remembered  that  the  " 
Brahma  of  modern  timeS;,  the  God  of  the  ardent  theism 
of  some  of  the  best  of  the  later  Hindus,  had  not  then  come  | 
into  existence :   that  conception  was  one  effect  of  the  in-   i 
fluence   of    Mohammadan    and    Christian    thought    upon    ; 
Hindu    minds.     And    it   would   be   useless   to   conjecture 
how  the  Buddhist  theory  might  have   been  modified  by 
contact  with  that  ideal. 

While  regarded  however  as  essentially  of  the  same  class 
as  all  other  external  spirits,  Brahma  was  still  regarded 
as  a  superior  spirit,  as  a  very  devout  Buddhist,  and  as 
a  kind  of  king  among  the  angels.  The  Brahma  of  this 
world  system,  who  was  living  in  Gotama's  time,  and  who 
is  living  now,  acquired  his  present  exalted  position  from 
his  virtue  in  a  previous  birth  as  a  Bhikkhu  named  Sahaka 
in   the  time  when  Kassapa  Buddha's   religion   flourished 

M  2 


164  TEVIGffA    SUTTA. 


upon  earth  \  According  to  the  author  of  the  6'ataka  com- 
mentary, he  assisted  at  the  future  Buddha's  birth  ^;  and 
twice  afterwards  he  rendered  service  to  the  Bodisat  just 
before  the  great  conflict  with  Mara  ^.  And  when  after  the 
victory  the  Blessed  One  hesitated  whether  it  would  be 
of  any  use  to  tell  to  others  the  truth  he  had  found,  it 
was  Brahma  who  appeared  and  besought  him  to  proclaim 
the  truth  *.  Brahma  Sahampati  was  the  first  to  give 
utterance  to  the  universal  sorrow  which  followed  on  the 
death  of  the  Buddha  ^  ;  and  at  a  critical  period  in  the 
later  history  of  the  Buddhist  church  he  is  represented  to 
have  descended  from  heaven,  and  to  have  appeared  to  the 
Thera  Sa///a,  to  confirm  his  wavering  faith  ^. 

These  instances  will  show  the  high  character  ascribed 
to  the  Brahma  of  the  world  system  in  which  we  live ; 
and  in  each  of  the  infinite  world  systems  which  are  scat- 
tered through  space  there  is  supposed  to  be  a  like  finite, 
temporary,  virtuous  Brahma  sitting  as  king  over  the  most 
exalted  of  the  angel  hosts. 

It  must  be  evident  that  it  follows,  without  the  possi- 
bility of  question,  that  the  early  Buddhists  cannot  with 
any  accuracy  be  described  as  '  monotheists,'  and  it  is  much 
to  be  regretted  that  even  cultured  and  scholarly  writers 
still  speak  of  them  as  such,  and  can  suggest  that  the  in- 
dependent monotheism  of  the  later  Jews  can  be  paralleled 
by  a  supposed  monotheism  among  the  Buddhists'^. 

And  even  if  the  idea  of  Brahma  were  at  all  the  same 
as  the  idea  of  God,  a  union  with  this  Brahma  would  mean 
a  merely  temporary  life  as  an  angel  in  the  Brahma  heaven 
— such  a  life  as  is  represented  below  to  have  been  the  result 
of  the  noble  life  and  noble  thoughts  of  the  Great  King 


'  Teste  a  comment  quoted  by  Childers,  Diet.  p.  227. 

^  '  Buddhist  Birth  Stories,'  p.  66.  ^  Ibid.  pp.  92,  97. 

*  Ibid.  p.  III.    Related  already  in  the  Maha  Vagga  I,  2  ;  6,  7. 

^  Book  of  the  Great  Decease,  Chapter  VI,  §  14. 

^  Mahavawsa,  p.  17. 

'  '  Their  (the  Jews')  monotheism  was  perhaps  independently  evolved ;  but  the 
Buddhists  at  least  showed  a  contemporary  monotheism.'  Mr.  Huth,  in  '  Life 
&c.  of  Buckle,'  p.  238. 


INTRODUCTION.  1 65 


of  Glory.  But  this  was  not  the  supreme  goal  of  the 
Buddhist  faith  ;  and  the  angel,  though  the  same  person 
as  the  king,  from  the  Buddhist  point  of  view  (as  resulting 
from,  and  carrying  on,  the  same  Karma),  would  be  a  dif- 
ferent person  from  the  king,  according  to  the  Christian 
point  of  view ;  for  there  is  no  mention  of  the  passage  of 
a  soul  from  the  earth  to  heaven,  no  conscious  identity,  no 
continuing  memory. 


We  may  draw,  from  the  above,  two  conclusions.    Firstly,] 
that  the  use  of  a  word  in  Sanskrit  authors  is  but  very 
little  guide  to  the  meaning  of  the  corresponding  word  in^ 
the    Pali    Buddhist    scriptures    whenever    the    word    has! 
reference  to  an  idea  of  a  religious  character. 

And,   secondly,  that  very  little  reliance  can  be  placed,*, 
without  careful  investigation,  on  a  resemblance — however  ? 
close  at  first  sight— between  a  passage  in  the  Pali  Pi/akas 
and  a  passage  in  the  New  Testament. 

It  is  true  that  many  passages  in  these  two  litera- 
tures can  be  easily  shown  to  have  a  similar  tendency. 
But  when  some  writers  on  the  basis  of  such  similarities 
proceed  to  argue  that  there  must  have  been  some  historical 
connection  between  the  two,  and  that  the  New  Testament, 
as  the  later,  must  be  the  borrower,  I  venture  to  think 
that  they  are  wrong.  There  does  not  seem  to  me  to  be 
the  slightest  evidence  of  any  historical  connection  between 
them ;  and  whenever  the  resemblance  is  a  real  one — and 
it  often  turns  out  to  be  really  least  when  it  first  seems 
to  be  greatest,  and  really  greatest  when  it  first  seems 
least — it  is  due,  not  to  any  borrowing  on  the  one  side  or 
on  the  other,  but  solely  to  the  similarity  of  the  conditions 
under  which  the  two  movements  grew. 

This  does  not  of  course  apply  to  the  later  literature 
of  the  two  religions ;  and  it  ought  not  to  detract  from 
the  very  great  value  and  interest  of  the  parallels  which 
may  be  adduced  from  the  earlier  books.  If  we  wish  to 
understand  what  it  was  that  gave  such  life  and  force  to 
the  stupendous  movement  which  is  called  Buddhism,  we 
cannot  refrain  from  comparing  it — not  only  in  the  points 


1 66  TEVIGGA    SUTTA. 


in  which  it  agrees  with  it,  but  also  in  the  points  in  which 
it  differs  from  it — with  our  own  faith.  I  trust  I  have  not 
been  wrong  in  making  use  occasionally  of  this  method, 
though  the  absence  of  any  historical  connection  between 
the  New  Testament  and  the  Pali  Pi/akas  has  always 
seemed  to  me  so  clear,  that  it  would  be  unnecessary  to 
mention  it.  But  when  a  reviewer  who  has  been  kind 
enough  to  appreciate,  I  am  afraid  too  highly,  what  he 
calls  my  '  service  in  giving,  for  the  first  time,  a  thoroughly 
human,  acceptable,  and  coherent '  account  of  the  '  life  of 
Buddha/  and  of  the  '  simple  groundwork  of  his  religion ' 
has  gone  on  to  conclude  that  the  parallels  I  had  thus 
adduced  are  'an  unanswerable  indication  of  the  obligations 
of  the  New  Testament  to  Buddhism,'  I  must  ask  to  be 
allowed  to  enter  a  protest  against  an  inference  which  seems 
to  me  to  be  against  the  rules  of  sound  historical  criticism. 


ON    KNOWLEDGE    OF   THE 
VEDAS. 


TEVIGG^A-SUTTA. 


Chapter  I. 

1.  This  have  I  heard.  At  one  time  when  the 
Blessed  One  was  journeying  through  Kosala  with  a 
great  company  of  the  brethren,  with  about  five 
hundred  brethren,  he  came  to  the  Brihman  vil- 
lage in  Kosala  which  is  called  Manasaka/a.  And 
there  at  Manasaka/a  the  Blessed  One  stayed  in  the 
mango  grove,  on  the  bank  of  the  river  A/^iravati,  to 
the  south  of  Manasaka/a  ^ 

2.  Now  at  that  time  many  very  distinguished  and 
wealthy  Brahmans  were  staying  at  Manasaka/a — 
to  wit,  A'aiiki  the  Brahman,  Tarukkha  the  Brahman, 
Pokkharasati  the  Brahman,  6^a;^usso;^i  the  Brah- 
man, Todeyya  the  Brahman,  and  other  very  distin- 
guished and  wealthy  Brahmans  ^. 

^  Burnouf,  in  a  long  note  at  'Lotus,'  &c.,  p.  491,  already 
attempted  to  show  that  the  river  A>('iravati  is  the  same  as  the 
modern  Rapti,  which  he  supposed  to  be  a  corruption  of  the  latter 
part  of  the  longer  name.  Hiouen  Thsang  mentions  a  river  A-chi- 
lo-fa-ti,  which  is  doubtless  the  same.  It  is  evidently  the  river  on 
which  stood  the  town  of  Savatthi,  and  near  to  which  lay  the  Geta.- 
vana  monastery  (see  *  Buddhist  Birth  Stories,'  p.  331);  and  it  must 
therefore,  in  accordance  with  Burnouf  s  conjecture,  be  the  Rapti, 
which  is  the  Sanskrit  Iravati.  The  Phayre  Burmese  MS.  has 
almost  always  A^iravati. 
^  Buddhaghosa  says  that 

^ahki  Hved  at  Opasada, 

Tarukkha  lived  at  K'/^Ztagala, 


1 68  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

3.  Now  a  conversation  sprung  up  between  Va- 
SQtthdi  and  Bharadva^a,  when  they  were  taking 
exercise  (after  their  bath)  and  walking  up  and  down 
in  thoughtful  mood,  as  to  which  was  the  true  path, 
and  which  the  falser 

4.  The  young  Brahman  Vase///^a  spake  thus  : 

'  This  is  the  straight  path,  this  the  direct  way 
which  leads  him,  who  acts  according  to  it,  into  a 
state  of  union  with  Brahma^ — I  mean  that  which 
has  been  announced  by  the  Brahman  Pokkarasati.' 

5.  The  young  Brahman  Bharadva^a  spake  thus  : 


Pokkharasadi  (sic  MS.)  lived  at  Ukka//^a, 
6^a?2Usso«i  lived  at  Savatthi,  and 
Todeyya  lived  at  Tudigama. 
There  is  some  difference  in  the  MSS.  as  to  the  spelling  of  these 
names  :  T.  reads   iTanki ;    P.  T.  and  D.  Pokkharasati   (Sanskrit 
Paushkarasadi);   P.  Ganuyoni,  T.  G^a«uso«i,  D.  6^anusoni;  P.  To- 
reyya,  and  Burnouf  Nodeyya  (which  is  possibly  mere '    a  misread- 
ing).    Ga«uso«i  was  converted  by  the  Bhaya-bherava  Sutta ;  and 
I  think  it  very  probable  that  the  other  names  are  also  those  of 
subsequent  converts. 

Buddhaghosa  adds  that  because  Manasaka/a  was  a  pleasant 
place  the  Brahmans  had  built  huts  there  on  the  bank  of  the  rivdr 
and  fenced  them  in,  and  used  to  go  and  stay  there  from  time  to 
time  to  repeat  their  mantras. 

^  (?ahghavihara77i  anu/^ahkamantanaz?i  anuvi/^arantana?«. 
On  the  first  word  see  (jataka  II,  272  (and  comp.  II,  240).  ^ari- 
kamati  is  to  walk  up  and  down  thinking.  I  have  added  '  after  their 
bath '  from  Buddhaghosa,  who  says  that  this  must  be  understood 
to  have  taken  place  when,  after  learning  by  heart  and  repeating  all 
day,  they  went  down  in  the  evening  to  the  river-side  to  bathe,  and 
then  walked  up  and  down  on  the  sand. 

2  Brahma-sahavyataya.  The  first  part  of  the  compound  is 
masculine  (see  below,  §  12),  but  the  Buddhists  probably  included 
under  the  name,  when  put  into  the  mouth  of  Brahmans,  all  that 
the  Brahmans  included  under  both  Brahma  and  Brahman.  The 
Buddhist  archangel  or  god  Brahma  is  different  from  both,  being 
part  of  an  entirely  different  system  of  thought. 


TEVIGC?A    SUTTA.  1 69 


'  This  is  the  straight  path,  this  the  direct  way 
which  leads  him,  who  acts  according  to  it,  into  a 
state  of  union  with  Brahma — I  mean  that  which  has 
been  announced  by  the  Brahman  Tarukkha.' 

6.  But  neither  was  the  young  Brahman  Vase/Ma 
able  to  convince  the  young  Brahman  Bharadva^a, 
nor  was  the  young  Brahman  Bharadvafa  able  to 
convince  the  young  Brahman  Vase///^a. 

7.  Then  the  young  Brahman  Vase^//^a  said  to  the 
young  Brahman  Bharadva^a : 

'That  Sama^/a  Gotama,  Bharadva^a,  of  the  Sakya 
clan,  who  left  the  Sakya  tribe  to  adopt  the  religious 
life,  is  now  staying  at  Manasaka/a,  in  the  mango 
grove,  on  the  bank  of  the  river  A/^iravati,  to  the 
south  of  Manasaka/a.  Now  regarding  that  vener- 
able Gotama,  such  is  the  high  reputation  that  has 
been  noised  abroad,  that  he  is  said  to  be  "  a  fully 
enlightened  one,  blessed  and  worthy,  abounding  in 
wisdom  and  goodness,  happy,  with  knowledge  of 
the  world,  unsurpassed  as  a  guide  to  erring  mortals, 
a  teacher  of  gods  and  men,  a  blessed  Buddha  ^" 
Come,  then,  Bharadva^a,  let  us  go  to  the  place 
where  the  Sama;^a  Gotama  is ;  and  when  we  have 
come  there,  let  us  ask  the  Sama;za  Gotama  touch- 
ing this  matter.  What  the  Sama/^a  Gotama  shall 
declare  unto  us,  that  let  us  bear  in  mind.' 

'Very  well,  my  friend!'  said  the  young  Brahman 
Bharadva^a,  in  assent,  to  the  young  Brahman 
Vase///^a. 

8.  Then  the  young  Brahman  Vase///^a  and  the 
young  Brahman  Bharadva^a  went  on  to  the  place 
where  the  Blessed  One  was. 


^  See  below,  §  46. 


170        ON  KNOWLEDGE  OF  THE  VEDAS.         CH. 

And  when  they  had  come  there,  they  exchanged 
with  the  Blessed  One  the  greetings  and  compH- 
ments  of  friendship  and  civility,  and  sat  down 
beside  him. 

And  while  they  were  thus  seated  the  young 
Brahman  VaseUAa  said  to  the  Blessed  One  : 

'  As  we,  Gotama,  w^ere  taking  exercise  and 
walking  up  and  down,  there  sprung  up  a  con- 
versation between  us  on  which  was  the  true  path 
and  which  the  false.     I  said  thus  : 

' "  This  is  the  straight  path,  this  the  direct  way 
which  leads  him,  who  acts  according  to  it,  into  a 
state  of  union  with  Brahma — I  mean  that  which  has 
been  announced  by  the  Brahman  Pokkarasati." 

'  Bharadva^a  said  thus  : 

'  "  This  is  the  straight  path,  this  the  direct  way 
which  leads  him,  who  acts  according  to  it,  into  a 
state  of  union  with  Brahma — I  mean  that  which  has 
been  announced  by  the  Brahman  Tarukkha." 

'  Regarding  this  matter,  Gotama,  there  is  a  strife, 
a  dispute,  a  difference  of  opinion  between  us.' 


9.   '  So  you  say,  Vase//>^a,  that  you  said  thus  : 

'  "  This  is  the  straight  path,  this  the  direct  way 
which  leads  him,  who  acts  according  to  it,  into  a 
state  of  union  with  Brahma — I  mean  that  which  has 
been  announced  by  the  Brahman  Pokkarasati." 

'  While  Bharadva^a  said  thus  : 

' "  This  is  the  straight  path,  this  the  direct  way 
which  leads  him,  who  acts  according  to  It,  into  a 
state  of  union  with  Brahma — I  mean  that  which  has 
been  announced  by  the  Brahman  Tarukkha." 


TEVIGGA    SUTTA.  I7I 


'  Wherein,  then,  O  Vase///^a,  is  there  a  strife,  a 
dispute,  a  difference  of  opinion  between  you  ^  ?' 

10,  '  Concerning  the  true  path  and  the  false,  Go- 
tama.  Various  Brahmans,  Gotama,  teach  various 
paths  —  the  Addhariya  Brahmans,  the  Tittiriya 
Brahmans,  the  A7/andoka  Brahmans,  the  A'^andava 
Brahmans,  the  Brahma/'ariya  Brahmans  ^.  Are  all 
those  saving  paths  ?  Are  they  all  paths  which  will 
lead  him,  who  acts  according  to  them,  into  a  state 
of  union  with  Brahma  ? 

'Just,  Gotama,  as  near  a  village  or  a  town  there 
are  many  and  various  paths  ^,  yet  they  all  meet 
together  in  the  village — ^just  in  that  way  are  all 
the  various  paths  taught  by  various  Brahmans — the 
Addhariya  Brahmans,  the  Tittiriya  Brahmans,  the 
AV^andoka  Brahmans,  the  A'/^andava  Brahmans,  the 
Brahmai-ariya  Brahmans.  Are  all  these  saving 
paths  ?  Are  they  all  paths  which  will  lead  him, 
who  acts  according  to  them,  into  a  state  of  union 
with  Brahma  ?' 

11.  'Do  you  say  that  they  all  lead  aright, Vase/Z/^a ? ' 
'  I  say  so,  Gotama.' 

'  Do  you  really  say  that  they  all  lead  aright, 
Vase///^a  ?' 

'  So  I  say,  Gotama.' 

^  This  is  either  mildly  sarcastic — as  much  as  to  say,  '  that  is  six 
to  one,  and  half  a  dozen  to  the  other ' — or  is  intended  to  lead  on 
Vase///za  to  confess  still  more  directly  the  fact  that  the  different 
theologians  held  inconsistent  opinions. 

^  P.  here  Atthariya,  but  below  Addhariya  (Sans.  Adhvaryu); 
D.  Titittiriya,  T.  Tattiriya,  P.  apparently  Titthiriya  (Sans.  Taitti- 
riya) ;  D.  ^^andava,  T.  P,  omit  (?  Sans.  -Oandasa)  j  all  three  MSS. 
^//andoka  (Sans.  AV^andoga);  P.  Bavhadi^'-a  here  and  below ^av- 
hadi^a  for  Brahma/^'ariya  (?  Sans.  Brahma/tari).    See  '  Lotus,'  p.  493. 

*  Maggani,  which  is  noteworthy  as  a  curious  change  of  gender. 


172  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

12.  'But  then,  Vase///^a,  is  there  a  single  one  of 
the  Brahmans  versed  in  the  Three  Vedas  who  has 
ever  seen  Brahma  face  to  face  ? ' 

'  No,  indeed,  Gotama.' 

'  But  is  there  then,  Vase///za,  a  single  one  of  the 
teachers  of  the  Brahmans  versed  in  the  Three  Vedas 
who  has  seen  Brahma  face  to  face  ?' 

'  No,  indeed,  Gotama ! ' 

'  But  is  there  then,  Vase///^a,  a  single  one  of  the 
pupils  of  the  teachers  of  the  Brahmans  versed  in  the 
Three  Vedas  who  has  seen  Brahma  face  to  face?' 

'No,  indeed,  Gotama!' 

*  But  is  there  then,  Vase///^a,  a  single  one  of  the 
Brahmans  up  to  the  seventh  generation  who  has 
seen  Brahma  face  to  face  ?' 

'No,  indeed,  Gotama!' 

1 3.  *  Well  then,  Vase///^a,  those  ancient  7?/shis 
of  the  Brahmans  versed  in  the  Three  Vedas,  the 
authors  of  the  verses,  the  utterers  of  the  verses, 
whose  ancient  form  of  words  so  chaunted,  uttered, 
or  composed,  the  Brahmans  of  to-day  chaunt  over 
again  or  repeat ;  intoning  or  reciting  exactly  as  has 
been  intoned  or  recited — to  wit,  A////aka,  Vamaka, 
Vamadeva,  Vessamitta,  Yamataggi,  Angirasa,  Bha- 
radvac^a,  Vase///2a,  Kassapa,  and  Bhagu  ^ — did  even 
they  speak  thus,  saying  :  "  We  know  it,  we  have 
seen  it,  where  Brahma  is,  whence  Brahma  is,  whither 
Brahma  is  ?'" 

'Not  so,  Gotama!' 

14.  '  Then  you  say,  Vase/Ma  [that  not  one  of  the 
Brahmans,  or  of  their  teachers,  or  of  their  pupils, 
even  up  to  the  seventh  generation,  has  ever  seen 
Brahma  face  to  face.     And  that  even  the  i?/shis  of 

^  See  Maha  Vagga  VI,  35,  2. 


TEVIGGA    SUTTA.  I  73 


old,  the  authors  and  utterers  of  the  verses,  of  the 
ancient  form  of  words  which  the  Brahmans  of 
to-day  so  carefully  intone  and  recite  precisely  as 
they  have  been  handed  down — even  they  did  not 
pretend  to  know  or  to  have  seen  where  or  whence 
or  whither  Brahma  is]  \  So  that  the  Brahmans 
versed  in  the  Three  Vedas  have  forsooth  said  thus : 
"  What  we  know  not,  what  we  have  not  seen,  to  a 
state  of  union  with  that  we  can  show  the  way, 
and  can  say :  '  This  is  the  straight  path,  this  is  the 
direct  way  which  leads  him,  who  acts  according  to 
it,  into  a  state  of  union  with  Brahma  !'" 

'  Now  what  think  you,Vase/^'//a  ?  Does  it  not  follow, 
this  being  so,  that  the  talk  of  the  Brahmans,  versed 
though  they  be  in  the  Three  Vedas,  is  foolish  talk  ? ' 

'  In  sooth,  Gotama,  that  being  so,  it  follows  that 
the  talk  of  the  Brahmans  versed  in  the  Three  Vedas 
is  foolish  talk !' 

15.  '  Verily,  Vase///^a,  that  Brahmans  versed  in 
the  Three  Vedas  should  be  able  to  show  the  way 
to  a  state  of  union  with  that  which  they  do  not 
know,  neither  have  seen — such  a  condition  of  things 
has  no  existence ! 

'Just,  Vase/Z/^a,  as  when  a  string  of  blind  men  are 
clinging  one  to  the  other  ^,  neither  can  the  foremost 

^  In  the  text  §§  12,  13  are  repeated  word  for  word. 

2  Andhavewi  paramparaw;  saw/satta.  The  Phayre  MS.  has 
replaced  ve«t  by  pavewi,  after  the  constant  custom  of  the  Bur- 
mese MSS.  to  improve  away  unusual  or  difficult  expressions. 
Buddhaghosa  explains  andhave«i  by  andhapave«i,  and  tells 
a  tale  of  a  wicked  wight,  who  meeting  a  company  of  blind  men, 
told  them  of  a  certain  village  wherein  plenty  of  good  food  was  to 
be  had.  When  they  besought  him  for  hire  to  lead  them  there,  he 
took  the  money,  made  one  blind  man  catch  hold  of  his  stick,  the 
next  of  that  one,  and  so  on,  and  then  led  them  on  till  they  came 
to  a  wilderness.     There   he  deserted   them,   and   they  all — still 


174  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

see,  nor  can  the  middle  one  see,  nor  can  the  hhidmost 
see — ^just  even  so,  methinks,  Vase///^a,  is  the  talk  of 
the  Brahmans  versed  in  the  Three  Vedas  but  blind 
talk :  the  first  sees  not,  the  middle  one  sees  not, 
nor  can  the  latest  see.  The  talk  then  of  these 
Brahmans  versed  in  the  Three  Vedas  turns  out  to 
be  ridiculous,  mere  words,  a  vain  and  empty  thing !' 


1 6.  '  Now  what  think  you,  Vase///^a  ?  Can  the  Brah- 
mans versed  in  the  Three  Vedas — like  other,  ordinary, 
folk — see  the  sun  and  the  moon  as  they  pray  to, 
and  praise,  and  worship  them,  turning  round  with 
clasped  hands  towards  the  place  whence  they  rise 
and  where  they  set  ?' 

*  Certainly,  Gotama,  they  [can]  ^.' 

17.  '  Now  what  think  you,  Vase/Z/^a  ?  The  Brah- 
mans versed  in  the  Three  Vedas,  who  can  very 
well — like  other,  ordinary,  folk — see  the  sun  and 
the  moon  as  they  pray  to,  and  praise,  and  worship 
them,  turning  round  with  clasped  hands  to  the  place 
whence  they  rise  and  where  they  set — are  those 
Brahmans,  versed  in  the  Three  Vedas,  able  to  point 
out  the  way  to  a  state  of  union  with  the  sun  or  the 
moon,  saying :  "  This  is  the  straight  path,  this  the 
direct  way  which  leads  him,  who  acts  according  to  it, 
to  a  state  of  union  with  the  sun  or  the  moon  ?  "  ' 

'  Certainly  not,  Gotama  !' 

18.  'So  you  say,  Vase/Z/^a,  that  the  Brahmans 
[are  not  able  to  point  out  the  way  to  union  with  that 

holding  each  the  other,  and  vainly,  and  with  tears,  seeking  both 
their  guide  and  the  path — came  to  a  miserable  end ! 

^  The  words  of  the  question  are  repeated  in  the  text  in  this  and 
the  following  answers.  It  must  be  remembered,  for  these  sections, 
that  the  sun  and  moon  were  Gods  just  as  much  as  Brahma. 


TEVIGGA    SUTTA.  I  75 


which  they  have  seen],  and  you  further  say  that 
[neither  any  one  of  them,  nor  of  their  pupils,  nor 
of  their  predecessors  even  to  the  seventh  generation 
has  ever  seen  Brahma].  And  you  further  say  that 
even  the  i?/shis  of  old,  [whose  words  they  hold  in 
such  deep  respect,  did  not  pretend  to  know,  or  to 
have  seen  where,  or  whence,  or  whither  Brahma  is. 
Yet  these  Brahmans  versed  in  the  Three  Vedas  say, 
forsooth,  that  they  can  point  out  the  way  to  union 
with  that  which  they  know  not,  neither  have  seen  !]i 
Now  what  think  you,  Vase/Z/^a  ?  Does  it  not  follow 
that,  this  being  so,  the  talk  of  the  Brahmans,  versed 
though  they  be  in  the  Three  Vedas,  is  foolish  talk  ?' 

'  In  sooth,  Gotama,  that  being  so,  it  follows  that 
the  talk  of  the  Brahmans  versed  in  the  Three  Vedas 
is  foolish  talk ! ' 

19.  '  Very  good,  Vase///la.  Verily  then,  Vase/^/za, 
that  Brahmans  versed  in  the  Three  Vedas  should 
be  able  to  show  the  way  to  a  state  of  union  with 
that  which  they  do  not  know,  neither  have  seen — 
such  a  condition  of  things  has  no  existence. 


'Just,  Vase^Ma,  as  if  a  man  should  say,  "How 
I  long  for,  how  I  love  the  most  beautiful  woman 
in  this  land !" 

'And  people  should  ask  him,  "  Well !  good  friend! 
this  most  beautiful  woman  in  the  land  whom  you 
thus  love  and  long  for,  do  you  know  whether  that 
beautiful  woman  is  a  noble  lady  or  a  Brahman 
woman,  or  of  the  trader  class,  or  a  ^udra  ?" 

'  But  when  so  asked  he  should  answer  "  No." 

'  And  when  people  should  ask  him,  "  Well !  good 

^  The  text  repeats  at  length  the  words  of  §§  12,  13,  14. 


176  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 


friend !  this  most  beautiful  woman  in  all  the  land, 
whom  you  so  love  and  long  for,  do  you  know  what 
the  name  of  that  most  beautiful  woman  is,  or  what 
is  her  family  name,  whether  she  be  tall  or  short, 
dark  or  of  medium  complexion,  black  or  fair,  or 
in  what  village  or  town  or  city  she  dwells  ?  " 
'  But  when  so  asked  he  should  answer  "  No." 
'  And  then  people  should  say  to  him,  "  So  then, 
good  friend,  whom  you  know  not,  neither  have  seen, 
her  do  you  love  and  long  for  ? " 

'And  then  when  so  asked  he  should  answer 
"Yes."' 

'  Now  what  think  you,  Vase/Z/^a  ?  Would  it  not 
turn  out,  that  being  so,  that  the  talk  of  that  man 
was  foolish  talk  ?  ' 

'  In  sooth,  Gotama,  it  would  turn  out,  that  being 
so,  that  the  talk  of  that  man  was  foolish  talk  ! ' 

20.  '  And  just  even  so,  Vase/Ma,  though  you  say 
that  the  Brahmans  [are  not  able  to  point  out  the 
way  to  union  with  that  which  they  have  seen],  and  you 
further  say  that  [neither  any  one  of  them,  nor  of  their 
pupils,  nor  of  their  predecessors  even  to  the  seventh 
generation  has  ever  seen  Brahma].  And  you  further 
say  that  even  the  RtsKis  of  old,  [whose  words  they 
hold  in  such  deep  respect,  did  not  pretend  to  know, 
or  to  have  seen  where,  or  whence,  or  whither  Brah- 
ma is.  Yet  these  Brahmans  versed  in  the  Three 
Vedas  say,  forsooth,  that  they  can  point  out  the 
way  to  union  with  that  which  they  know  not, 
neither  have  seen!]  Now  what  think  you,  Vase///^a? 
Does  it  not  follow  that,  this  being  so,  the  talk  of 
the  Brahmans,  versed  though  they  be  in  the  Three 
Vedas,  is  foolish  talk  ? ' 

'  In  sooth,  Gotama,  that  being  so,  it  follows  that 


TEVIGGA    SUTTA.  I  77 


the  talk  of  the  Brahmans  versed  in  the  Three  Vedas 
is  fooHsh  talk ! ' 

'  Very  good,  Vise/Z/za.  Verily  then,  Vase////a, 
that  Brahmans  versed  in  the  Three  Vedas  should 
be  able  to  show  the  way  to  a  state  of  union  with 
that  which  they  do  not  know,  neither  have  seen — 
such  a  condition  of  thing-s  has  no  existence.' 


21.  'Just,  Vase/^/^a,  as  if  a  man  should  make  a  stair- 
case in  the  place  where  four  roads  cross,  to  mount 
up  into  a  mansion.  And  people  should  say  to  him, 
"  Well,  good  friend,  this  mansion,  to  mount  up  into 
which  you  are  making  this  staircase,  do  you  know 
whether  it  is  in  the  east,  or  in  the  south,  or  in  the 
west,  or  in  the  north  ?  whether  it  is  high  or  low  or 
of  medium  size  ? ' 

'  And  when  so  asked  he  should  answer  "  No." ' 
'And  people  should  say  to  him,  "  But  then,  good 
friend,  you  are  making  a  staircase  to  mount  up  into 
something — taking  it  for  a  mansion — which,  all  the 
while,  you  know  not,  neither  have  seen ! " 

'  And  when  so  asked  he  should  answer  "  Yes."  ' 
'  Now  what  think  you,  Vase^//^a  ?    Would  it  not 
turn  out,  that  being  so,  that  the  talk  of  that  man 
was  foolish  talk  ? ' 

'  In  sooth,  Gotama,  it  would  turn  out,  that  being 
so,  that  the  talk  of  that  man  was  foolish  talk !' 

22.  'And  just  even  so,  Vase///^a,  though  you  say 
that  the  Brahmans  [are  not  able  to  point  out  the 
way  to  union  with  that  which  they  have  seen],  and 
you  further  say  that  [neither  any  one  of  them,  nor 
of  their  pupils,  nor  of  their  predecessors  even  to  the 
seventh  generation  has  ever  seen  Brahma].  And 
you  further  say  that  even  the  Rz'shls  of  old,  [whose 

[11]  N 


178        ON  KNOWLEDGE  OF  THE  VEDAS.        CH. 

words  they  hold  in  such  deep  respect,  did  not 
pretend  to  know,  or  to  have  seen  where,  or  whence, 
or  whither  Brahma  is.  Yet  these  Brahmans 
versed  in  the  Three  Vedas  say,  forsooth,  that  they 
can  point  out  the  way  to  union  with  that  which 
they  know  not,  neither  have  seen !]  Now  what 
think  you,  Vase///^a  ?  Does  it  not  follow  that,  this 
being  so,  the  talk  of  the  Brahmans  versed  in  the 
Three  Vedas  is  foolish  talk  ?' 

'  In  sooth,  Gotama,  that  being  so,  it  follows  that 
the  talk  of  the  Brahmans  versed  in  the  Three 
Vedas  is  foolish  talk!' 

23.  'Very  good,  Vase/Ma.  Verily  then,  Vase^Ma, 
that  Brahmans  versed  in  the  Three  Vedas  should 
be  able  to  show  the  way  to  a  state  of  union  with 
that  which  they  do  not  know,  neither  have  seen — 
such  condition  of  things  has  no  existence.' 


24.  'Again,  Vase///^a,  if  this  river  A>^iravati 
were  full  of  water  even  to  the  brim,  and  over- 
flowing ^     And  a  man  with  business  on  the  other 

^  Samatittika  k&kapeyya,  a  stock  phrase  used  of  a  river  in 
flood  time.  Buddliaghosa  says,  Samatittika  ti  samaharita 
(sic  ?  samaharita) :  kakapeyya  ti  yatthakattha-^i  tire  Mitena 
kakena  sakka  patun  ti  kakapeyya,  which  does  not  seem  to  me 
to  solve  the  question  as  to  the  origin  and  history  of  these  difficult 
terms.  With  respect  to  the  right  form  of  samatittika  it  should 
be  noticed  that  the  northern  Buddhist  spelling  is  samattrthak^ 
(Sukhavativyuha,  ed.  Max  Miiller  in  J.  R.  A.  S.  for  1880,  p.  182), 
and  that  both  Childers  and  Oldenberg  have  read  samatitthika  in 
the  Burmese  MSS.  of  Mahaparinibbana  Sutta  I,  33  =  Maha  Vagga 
VI,  28.  Now  the  difference  in  Burmese  letters  between  tt  and  tth 
(88  and  28)  is  so  very  small  that  the  copyists  frequently  write 
one  for  the  other ;  and  even  in  good  MSS.  where  the  two  are  not 
confounded,  it  is  sometimes  difficult  to  tell  which  is  really  meant. 
When  talking  of  rivers  the  mention  of  titthas  seems  so  appro- 


TEVIGGA    SUTTA.  I  79 


side,  bound  for  the  other  side,  should  come  up,  and 
want  to  cross  over.  And  he,  standing  on  this  bank, 
should  invoke  the  further  bank,  and  say,  "  Come 
hither,  O  further  bank  !  come  over  to  this  side !" 

priate  that  a  copyist,  and  especially  a  Burmese  copyist,  would 
naturally  read  a  doubtful  combination  as  tth ;  so  that  even  if  all 
Burmese  MSS.  spell  this  word  with  tth  (which  is  by  no  means 
certain),  very  httle  reliance  should  be  placed  upon  the  fact.  On 
the  other  hand,  the  distinction  in  Sinhalese  between  tt  and  tth  is 
very  marked  {<5^  and  <5c3),  and  the  Sinhalese  MSS.  all  read  tt. 
I  think  therefore  that  Childers  was  right  in  finally  adopting  sama- 
tittika  as  the  correct  Pali  form.  In  the  numerous  words  in 
which  Buddhist  Sanskrit  has  a  form  differing  in  a  way  which  sets 
philological  rules  at  defiance  from  the  corresponding  PaU  form, 
Childers  thought  (see  Diet.  p.  xi,  where  the  list  of  words  might  be 
greatly  extended)  that  the  Sanskrit  was  always  derived  from  the 
Pali,  and  the  Sanskrit  writers  had  merely  blundered.  I  venture, 
with  great  diffidence,  to  doubt  this.  It  seems  more  likely  that,  at 
least  in  many  instances,  both  Pali  and  Sanskrit  were  alike  derived 
from  a  previous  Prakrit  form,  and  that  in  differently  interpreting 
a  difficult  word,  both  Sanskrit  and  Pali  authors  made  mistakes. 
That  may  be  the  case  here  ;  and  it  is  almost  certain  that  the 
original  word  had  nothing  to  do  with  tirtha.  How  easily  this 
idea  could  be  adopted  we  see  from  the  fact  that  Childers  when 
first  editing  the  MSS.  (in  the  J.  R.  A.  S.  for  1874),  and  when  he 
had  only  Sinhalese  MSS.  then  before  him,  altered  their  reading 
into  samatitthika,  and  put  this  form  into  his  Dictionary;  though 
he  afterwards  (in  the  separate  edition),  and  after  noting  that 
reading  in  the  Phayre  MS.,  chose  the  other.  But  what,  after  all, 
does  '  having  equal  or  level  tirthas  or  landing-places '  mean,  when 
spoken  of  a  river?  Comp.  Samatittika?«  bhu«^ami  (Mil.  213, 
214);  Sabbato  tittara  pokkharaniw  (G'at.  I,  339,  text  tittha/w); 
and  Samatittiko  telapatto  (ibid.  393,  text  °iyo,  but  see  p.  400). 
The  root  perhaps  is  trjv. 

K^kapeyya,  according  to  Buddhaghosa,  would  mean  'crow- 
drinkable.'  Crows  do  not  drink  on  the  wing  ;  and  they  could  stand 
to  drink  either  when  a  river  actually  overflowed  its  banks  and 
formed  shallows  on  the  adjoining  land ;  or  when  in  the  hot  season 
it  had  formed  shallows  in  its  own  bed.  *  Crow-drinkable '  might 
mean  therefore  just  as  well  '  shallow  '  as  '  overflowing.'  Had  the 
word  originally  anything  to  do  with  kaka  after  all? 

N   2 


l8o  ON    KNOWLEDGE    OF    THE   VEDAS.  CH. 

'  Now  what  think  you,  \2L?>^tth'a.  ?  Would  the 
further  bank  of  the  river  A/^iravati,  by  reason  of 
that  man's  invoking  and  praying  and  hoping  and 
praising,  come  over  to  this  side  ? ' 

'  Certainly  not,  Gotamaf 

25.  'In  just  the  same  wa)^,  Vase///^a,  do  the 
Brahmans  versed  in  the  Three  Vedas  —  omitting 
the  practice  of  those  qualities  which  really  make  a 
man  a  Brahman,  and  adopting  the  practice  of  those 
qualities  which  really  make  men  not  Brahmans — say 
thus  :  "  Indra  we  call  upon,  Soma  we  call  upon, 
Varu?2a  we  call  upon,  Isana  we  call  upon,  Pa^apati 
we  call  upon,  Brahma  we  call  upon,  Mahiddhi  we 
call  upon,  Yama  we  call  upon^'"  Verily,  Vase/Z/za, 
that  those  Brahmans  versed  in  the  Three  Vedas, 
but  omitting  the  practice  of  those  qualities  which 
really  make  a  man  a  Brahman,  and  adopting  the 
practice  of  those  qualities  which  really  make  men 
not  Brahmans — that  they,  by  reason  of  their  in- 
voking and  praying  and  hoping  and  praising,  should, 
after  death  and  when  the  body  is  dissolved,  become 
united  with  Brahma — verily  such  a  condition  of 
things  has  no  existence  !' 


26.  '  Just,  Vase////a,  as  if  this  river  A/v'iravati 
were  full,  even  to  the  brim,  and  overflowing.  And 
a  man  with  business  on  the  other  side,  bound  for 
the  other  side,  should  come  up,  and  want  to  cross 
over.  And  he,  on  this  bank,  were  to  be  bound 
tightly,  with  his  arms  behind  his  back,  by  a  strong 

^  The  Sinhalese  MSS.  omit  Mahiddhi  and  Yama,  but  repeat  the 
verb  '  we  call  upon  '  three  times  after  Brahma.  It  is  possible  that 
the  Burmese  copyist  has  wrongly  inserted  them  to  remove  the 
strangeness  of  this  repetition.     The  comment  is  silent. 


TEVIGGA    SUTTA.  l8l 


chain.      Now  what  think  you,  Vase////a,  would  that 
man  be  able  to  get  over  from  this  bank  of  the  river 
A/^iravatt  to  the  further  bank?' 
'  Certainly  not,  Gotama  ! ' 

27.  'In  the  same  way,  Vase///^a,  there  are  five 
things  leading  to  lust,  which  are  called  in  the 
Discipline  of  the  Noble  One  a  "  chain "  and  a 
"  bond."  ' 

'What  are  the  five?' 

'  Forms  perceptible  to  the  eye ;  desirable,  agree- 
able, pleasant,  attractive  forms,  that  are  accom- 
panied by  lust  and  cause  delight.  Sounds  of  the 
same  kind  perceptible  to  the  ear.  Odours  of  the 
same  kind  perceptible  to  the  nose.  Tastes  of  the 
same  kind  perceptible  to  the  tongue.  Substances 
of  the  same  kind  perceptible  to  the  body  by  touch. 
These  five  things  predisposing  to  passion  are  called 
in  the  Discipline  of  the  Noble  One  a  "  chain  "  and 
a  "  bond."  And  these  five  things  predisposing  to 
lust,  Vase^'Z/^a,  do  the  Brahmans  versed  in  the 
Three  Vedas  cling  to,  they  are  infatuated  by  them, 
guilty  of  them,  see  not  the  danger  of  them,  know 
not  how  unreliable  they  are,  and  so  enjoy  them. 

28.  '  And  verily,  VaseU/m,  that  Brahmans  versed 
in  the  Three  Vedas,  but  omitting  the  practice  of 
those  qualities  which  really  make  a  man  a  Brah- 
man, and  adopting  the  practice  of  those  qualities 
which  really  make  men  non-Brahmans — clinging  to 
these  five  things  predisposing  to  passion,  infatuated 
by  them,  guilty  of  them,  seeing  not  their  danger, 
knowing  not  their  unreliability,  and  so  enjoying 
them — that  these  Brahmans  should  after  death,  on 
the  dissolution  of  the  body,  become  united  to  Brahmi 
— such  a  condition  of  things  has  no  existence.' 


152  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

29.  'Again,  Vase/Ma,  if  this  river  Ai'iravati  were 
full  of  water  even  to  the  brim,  and  overflowing. 
And  a  man  with  business  on  the  other  side,  bound 
for  the  other  side,  should  come  up,  and  want  to 
cross  over.  And  if  he  covering  himself  up,  even  to 
his  head,  were  to  lie  down,  on  this  bank,  to  sleep. 

'  Now  what  think  you,  Vase/Ma  ?  Would  that 
man  be  able  to  get  over  from  this  bank  of  the  river 
A/^iravati  to  the  further  bank  ?  ' 

'Certainly  not,  Gotama!' 

30.  '  And  in  the  same  way,  Vase//>^a,  there  are 
these  five  hindrances,  in  the  Discipline  of  the  Noble 
One,  which  are  called  " veils V'  and  are  called  "hin- 
drances^," and  are  called  "obstacles^,"  and  are  called 
"entanglements  *." 

'Which  are  the  five?' 
'  The  hindrance  of  lustful  desire. 
The  hindrance  of  malice, 
The  hindrance  of  sloth  and  idleness, 
The  hindrance  of  pride  and  self-righteousness, 
The  hindrance  of  doubt. 
'  These  are  the   five  hindrances,  Vase/Ma,  which, 
in  the  Discipline  of  the  Noble  One,  are  called  veils, 
and  are  called  hindrances,  and  are  called  obstacles, 
and  are  called  entanglements. 

31.  'Now  with  these  five  hindrances,  Vase////a, 
the  Brahmans  versed  in  the  Three  Vedas  are  veiled, 
hindered,  obstructed,  and  entangled. 

32.  '  And  verily,  VaseU/ia,  that  Brahmans  versed 

^  Avarawa.  ^  Ntvara«a. 

^  All  three  MSS.  onahl  S.  V.  reads  onaddha»z  in  the  text, 
and  explains  it  by  on  ah  a. 

*  All  three  MSS.  pariyonaha.  S.  V.  reads  pariyoddha^z  in 
the  text,  and  explains  it  by  pariyonaha. 


TEVIGGA    SUTTA.  I 83 


in  the  Three  Vedas,  but  omitting  the  practice  of 
those  quahties  which  really  make  a  man  a  Brahman, 
and  adopting  the  practice  of  those  qualities  which 
really  make  men  non-Brahmans — veiled,  hindered, 
obstructed,  and  entangled  by  these  Five  Hindrances 
— that  these  Brahmans  should  after  death,  on  the 
dissolution  of  the  body,  become  united  to  Brahma — 
such  a  condition  of  things  has  no  existence.' 


33.  '  Now  what  think  you,  Vase/Z/^a,  and  what 
have  you  heard  from  the  Brahmans  aged  and  well- 
stricken  in  years,  when  the  learners  and  teachers 
are  talking  together?  Is  Brahma  in  possession  of 
wives  and  wealth,  or  is  he  not  V 

'  He  is  not,  Gotama.' 

'  Is  his  mind  full  of  anger,  or  free  from  anger?' 

'  Free  from  anger,  Gotama.' 

'  Is  his  mind  full  of  malice,  or  free  from  malice?' 

'  Free  from  malice,  Gotama.' 

'  Is  his  mind  depraved,  or  pure  2?' 

'  It  is  pure,  Gotama.' 

'  Has  he  self-mastery,  or  has  he  not  ^?' 

'  He  has,  Gotama.' 

34.  '  Now   what   think    you,    Vase///^a,    are    the 

^  Sapariggaho  va  Brahma  apariggaho  va  ti.  Buddhaghosa 
says  on  Vase///^a's  reply,  ' Kama/^/('/^andassa  abhavato  itthi- 
pariggaheno  apariggaho,' thus  restricting  the  ' possession '  to 
women,  with  especial  reference  to  the  first  'hindrance;'  but  the 
word  in  the  text,  though  doubtless  alluding  to  possession  of  women 
in  particular,  includes  more.  Compare,  on  the  general  idea  of  the 
passage,  the  English  expression  '  no  encumbrances.' 

^  Asahkili///2a-,^itto.  That  is,  says  Buddhaghosa,  'free  from 
mental  sloth  and  idleness,  self-righteousness,  and  pride.' 

^  Vasavatti  va  avasavatti  va.  Buddhaghosa  says,  in  expla- 
nation of  the  answer :  '  By  the  absence  of  doubt  he  has  his  mind 
under  control'  (vase  vatteti). 


184        ON  KNOWLEDGE  OF  THE  VEDAS.        CH. 

Brahmans  versed  in  the  Vedas  in  the  possession  of 
wives  and  wealth,  or  are  they  not  ?' 

*  They  are,  Gotama.' 

'  Have  they  anger  in  their  hearts,  or  have  they  not  ?' 

'  They  have,  Gotama.' 

'  Do  they  bear  mahce,  or  do  they  not  ?' 

'  They  do,  Gotama.' 

'  Are  they  pure  in  heart,  or  are  they  not  ? ' 

'  They  are  not,  Gotama.' 

'  Have  they  self-mastery,  or  have  they  not  ?' 

'  They  have  not,  Gotama.' 

35.  'Then  you  say,  Vase///^a,  that  the  Brahmans  are 
in  possession  of  wives  and  wealth,  and  that  Brahma 
is  not.  Can  there,  then,  be  agreement  and  likeness 
between  the  Brahmans  with  their  wives  and  pro- 
perty, and  Brahma,  who  has  none  of  these  things  ?' 

'Certainly  not,  Gotama!' 

36.  'Very  good,  Vase/Z/za.  But,  verily,  that  these 
Brahmans  versed  in  the  Vedas,  who  live  married 
and  wealthy  should  after  death,  when  the  body  is  dis- 
solved, become  united  with  Brahma,  who  has  none 
of  these  things — such  a  condition  of  things  has  no 
existence.' 


37.  'Then  you  say,  too,  Vase/Z/^a,  that  the  Brah- 
mans bear  anger  and  malice  in  their  hearts,  and  are 
sinful  and  uncontrolled,  whilst  Brahma  is  free  from 
anger  and  malice,  and  sinless,  and  has  self-mastery. 
Now  can  there,  then,  be  concord  and  likeness  be- 
tween the  Brahmans  and  Brahma  ?' 

'  Certainly  not,  Gotama!' 

38.  '  Very  good,  Vase///^a.  That  these  Brahmans 
versed  in  the  Vedas  and  yet  bearing  anger  and 
malice    in    their   hearts,    sinful,   and    uncontrolled, 


TEVIGGA    SUTTA.  I 85 


should  after  death,  when  the  body  is  dissolved, 
become  united  to  Brahma,  who  is  free  from  anger 
and  malice,  sinless,  and  has  self-mastery — such  a 
condition  of  things  has  no  existence.' 


39.  'So  that  thus  then,  Vase///^a,  the  Brahmans, 
versed  though  they  be  in  the  Three  Vedas,  while 
they  sit  down  (in  confidence),  are  sinking  down  (in 
the  mire)  ^ ;  and  so  sinking  they  are  arriving  only  at 
despair,  thinking  the  while  that  they  are  crossing 
over  into  some  happier  land. 

'  Therefore  is  it  that  the  threefold  wisdom  of 
the  Brahmans,  wise  in  their  Three  Vedas,  is  called 
a  waterless  desert,  their  threefold  wisdom  is  called  a 
pathless  jungle,  their  threefold  w^isdom  is  called 
destruction  ! ' 


40.  When  he  had  thus  spoken,  the  )oung  Brah- 
man Vase//>^a  said  to  the  Blessed  One  : 

'  It  has  been  told  me,  Gotama,  that  the  Sama;/a 
Gotama  knows  the  way  to  the  state  of  union  with 
Brahma. 

41.  'What  do  you  think, Vase///^a,  is  not  Manasa- 
ka/a  near  to  this  spot,  not  distant  from  this  spot  ?' 

'Just  so,  Gotama.  Manasaka/a  is  near  to,  is  not 
far  from  here. 

42.  '  Now  what  think  you,  Vase///^a,  suppose  there 
were  a  man  born  in  Manasaka/a,  and  people  should 

^  Asiditva  sawsidanti.  I  have  no  doubt  the  commentator 
is  right  in  his  explanation  of  these  figurative  expressions.  Confi- 
dent in  their  knowledge  of  the  Vedas,  and  in  their  practice  of  Vedic 
ceremonies,  they  neglect  higher  things ;  and  so,  sinking  into  sin  and 
superstition,  '  they  are  arriving  only  at  despair,  thinking  the  while 
that  they  are  crossing  over  into  some  happier  land.' 


1 86  ON    KNOWLEDGE    OF    THE   VEDAS.  CH. 

ask  him,  who  never  till  that  time  had  left  Manasa- 
ka/a,  which  was  the  way  to  Manasaka^a.  Would 
that  man,  born  and  brought  up  in  Manasaka/a,  be 
in  any  doubt  or  difficulty  ?' 

'  Certainly  not,  Gotama!  And  why?  If  the  man 
had  been  born  and  brought  up  in  Manasaka/a,  every 
road  that  leads  to  Manasaka^a  would  be  perfectly 
familiar  to  him.' 

43.  '  That  man,  Vise^Ma,  born  and  brought  up 
at  Manasaka/a  might,  if  he  were  asked  the  way 
to  Manasaka/a,  fall  into  doubt  and  difficulty,  but 
to  the  Tathigata,  when  asked  touching  the  path 
which  leads  to  the  world  of  Brahma,  there  can  be 
neither  doubt  nor  difficulty.  For  Brahma,  I  know, 
Vase/Ma,  and  the  world  of  Brahma,  and  the  path 
which  leadeth  unto  it.  Yea,  I  know  it  even  as 
one  who  has  entered  the  Brahma  world,  and  has 
been  born  within  it!' 


44.  When  he  had  thus  spoken,  Vase///^a  the  young 
Brahman  said  to  the  Blessed  One : 

•So  has  it  been  told  me,  Gotama,  even  that  the 
Samara  Gotama  knows  the  way  to  a  state  of  union 
with  Brahma.  It  is  well!  Let  the  venerable  Gotama 
be  pleased  to  show  us  the  way  to  a  state  of  union 
with  Brahma,  let  the  venerable  Gotama  save  the 
Brahman  race  ! ' 

45.  '  Listen  then,  Vise///^a,  and  give  ear  atten- 
tively, and  I  will  speak ! ' 

'  So  be  it.  Lord ! '  said  the  young  Brahman 
Vase///^a,  in  assent,  to  the  Blessed  One. 

46.  Then  the  Blessed  One  spake,  and  said : 

'  ^  Know,  Vase/Ma,  that^  (from  time  to  time)  a 

^  From  here  down  to  the  end  of  p.  200  is  a  repetition  word  for 


TEVIGGA    SUTTA.  I 87 


Tathagata  is  born  Into  the  world,  a  fully  Enlight- 
ened One,  blessed  and  worthy,  abounding  in  wisdom 
and  goodness,  happy,  with  knowledge  of  the  world, 
unsurpassed  as  a  guide  to  erring  mortals,  a  teacher 
of  gods  and  men,  a  Blessed  Buddha  ^  He,  by  him- 
self, thoroughly  understands,  and  sees,  as  it  were, 
face  to  face  this  universe — the  world  below  with  all 
its  spirits,  and  the  worlds  above,  of  Mara  and  of 
Brahmd  —  and  all  creatures,  Sama^^as  and  Brah- 
mans,  gods  and  men,  and  he  then  makes  his 
knowledge  known  to  others.  The  truth  doth  he 
proclaim  both  in  its  letter  and  in  its  spirit,  lovely 
in  its  origin,  lovely  in  its  progress,  lovely  in  its 
consummation  :  the  higher  life  doth  he  make 
known,  in  all  its  purity  and  in  all  its  perfectness. 

47.  *A  householder  (gahapati),  or  one  of  his 
children,  or  a  man  of  inferior  birth  in  any  class, 
listens  to  that  truth  ^.  On  hearing  the  truth  he  has 
faith  in  the  Tathagata,  and  when  he  has  acquired 
that  faith  he  thus  considers  with  himself: 

' "  Full  of  hindrances  is  household  life,  a  path 
denied  by  passion  :  free  as  the  air  is  the  life  of 
him  who  has  renounced  all  worldly  things.  How 
difficult  is  it  for  the  man  who  dwells  at  home  to  live 
the  higher  life  in  all  its  fulness,  in  all  its  purity, 
in  all  its  bright  perfection !  Let  me  then  cut  oif 
my   hair   and  beard,   let  me  clothe   myself  in   the 

word  of  Sama?ma  Phala  Sutta,  pp.  133  and  following;  including 
the  passages  there  parallel  to  those  in  Subha  Sutta,  p.  157,  and  in 
Brahma-^ala  Sutta,  pp.  5-16. 

^  See  above,  §  7. 

^  The  point  is,  that  the  acceptance  of  this  '  Doctrine  and 
Discipline'  is  open  to  all,  not  of  course  that  Brahmans  never 
accept  it. 


1 88  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

orange-coloured   robes,   and  let  me    go  forth   from 
a  household  life  into  the  homeless  state!" 

48.  '  Then  before  long,  forsaking  his  portion  of 
wealth,  be  it  great  or  be  it  small ;  forsaking  his 
circle  of  relatives,  be  they  many  or  be  they  few,  he 
cuts  off  his  hair  and  beard,  he  clothes  himself  in  the 
orange-coloured  robes,  and  he  goes  forth  from  the 
household  life  into  the  homeless  state. 

49.  'When  he  has  thus  become  a  recluse  he  passes 
a  life  self-restrained  according  to  the  rules  of  the 
Patimokkha ;  uprightness  is  his  delight,  and  he  sees 
danger  in  the  least  of  those  things  he  should  avoid; 
he  adopts  and  trains  himself  in  the  precepts ;  he 
encompasses  himself  with  holiness  in  word  and  deed; 
he  sustains  his  life  by  means  that  are  quite  pure ; 
good  is  his  conduct,  guarded  the  door  of  his  senses  ; 
mindful  and  self-possessed,  he  is  altogether  happy  M' 

^  The  argument  is  resumed  after  the  Three  Silas,  or  Descrip- 
tions of  Conduct — a  text,  doubtless  older  than  the  Suttas  in  which 
it  occurs,  setting  forth  the  distinguishing  moral  characteristics  of 
a  member  of  the  Order. 

The  First  Sila  is  an  expansion  of  the  Ten  Precepts  ('Buddhism,' 
p.  160),  but  omitting  the  fifth,  against  the  use  of  intoxicating  drinks. 
The  Second  Sila  is  a  further  expansion  of  the  first  and  then  of 
the  last  four,  and  finally  of  the  fourth  Precept.  The  Third  Sila 
is  directed  against  auguries,  divinations,  prophecies,  astrology, 
quackery,  ritualism,  and  the  worship  of  Gods  (including  Brahma). 

These  Three  Silas  may  perhaps  have  been  inserted  in  the  Sutta 
as  a  kind  of  counterpoise  to  the  Three  Vedas.  Our  Sutta  really 
reads  better  without  them ;  but  they  are  interesting  in  themselves, 
and  the  third  is  especially  valuable  as  evidence  of  ancient  customs 
and  beliefs. 


TEVIGGA    SUTTA.  I 89 


Chapter    II. 
The  Short  Paragraphs  on  Conduct. 


THE     ^ULA     SiLAJ/' 


1.  'Now  wherein,  Vase/^/^a,  Is  his  conduct  good?' 

'  Herein,  O  Vase/Z/^a,  that  putting  away  the  mur- 
der of  that  which  Hves,  he  abstains  from  destroying 
hfe.  The  cudgel  and  the  sword  he  lays  aside;  and, 
full  of  modesty  and  pity,  he  is  compassionate  and 
kind  to  all  creatures  that  have  life ! 

'  This  is  the  kind  of  goodness  that  he  has. 

2.  '  Putting  away  the  theft  of  that  which  is  not 
his,  he  abstains  from  taking  anything  not  given. 
He  takes  only  what  is  given,  therewith  is  he  con- 
tent, and  he  passes  his  life  in  honesty  and  in  purity 
of  heart ! 

'  This,  too,  is  the  kind  of  goodness  that  he  has. 

3.  '  Putting  away  inchastity,  he  lives  a  life  of 
chastity  and  purity,  averse  to  the  low  habit  of 
sexual  intercourse. 

'  This,  too,  (&c.,  see  J  II,  2.)  ^ 

^  There  is  no  division  into  actual  chapters  in  the  original,  but  it 
is  convenient  to  arrange  the  following  enumeration  of  moral  pre- 
cepts separately,  as  they  occur  in  various  suttas  in  the  same  order  ; 
and  are  always  divided  into  the  three  divisions  of  Lower,  IMedium, 
and  Higher  Morality. 

-  The  clause  '  this,  too,  is  the  kind  of  goodness  that  he  has '  is 
repeated  in  the  text  after  each  section.     The  clause,  which  differs 


190  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

4.  '  Putting  away  lying,  he  abstains  from  speaking 
falsehood.  He  speaks  truth,  from  the  truth  he 
never  swerves  ;  faithful  and  trustworthy,  he  injures 
not  his  fellow  man  by  deceit. 

'  This,  too,  (&c.,  see  J  II,  2.) 

5.  '  Putting  away  slander,  he  abstains  from  ca- 
lumny. What  he  hears  here  he  repeats  not  else- 
where to  raise  a  quarrel  against  the  people  here  : 
what  he  hears  elsewhere  he  repeats  not  here  to 
raise  a  quarrel  against  the  people  there.  Thus  he 
lives  as  a  binder  together  of  those  who  are  divided, 
an  encourager  of  those  who  are  friends,  a  peace- 
maker, a  lover  of  peace,  impassioned  for  peace,  a 
speaker  of  words  that  make  for  peace. 

'This,  too,  (&c.,  see  §11,  2.) 

6.  '  Putting  away  bitterness  of  speech,  he  abstains 
from  harsh  language.  Whatever  word  is  humane, 
pleasant  to  the  ear,  lovely,  reaching  to  the  heart, 
urbane,  pleasing  to  the  people,  beloved  of  the 
people — such   are   the  words  he  speaks. 

'This,  too,  (&c.,  see  §  II,  2.) 

7.  '  Putting  away  foolish  talk,  he  abstains  from 
vain  conversation.  In  season  he  speaks  ;  he  speaks 
that  which  is;  he  speaks  fact;  he  utters  good  doc- 
trine; he  utters  good  discipline;  he  speaks,  and  at  the 
right  time,  that  which  redounds  to  profit,  is  well- 
grounded,  is  well-defined,  and  is  full  of  wisdom. 

'This,  too,  (&c.,  see  §  II,  2.) 

8.  'He  refrains  from  injuring  any  herb  or  any 
creature.     He  takes  but  one  meal  a  day  ;  abstaining 

in  the  different  suttas  in  which  this  enumeration  of  Buddhist 
morality  is  found,  is  distinct  from  the  enumeration  itself,  and,  like 
the  opening  reference  to  Vase///^a,  characteristic  only  of  the  par- 
ticular Sutta. 


TEVIGGA    SUTTA.  191 


from  food  at  night  time,  or  at  the  wrong  time.  He 
abstains  from  dancing,  singing,  music,  and  theatrical 
shows.  He  abstains  from  wearing,  using,  or  adorning 
himself  with  garlands,  and  scents,  and  unguents,  and 
he  abstains  from  lofty  couches  and  large  beds. 
'  This,  too,  (&c.,  see  §11,  2.) 

9.  'He  abstains  from  the  getting  of  silver  or 
gold.  He  abstains  from  the  getting  of  grain  un- 
cooked. He  abstains  from  the  getting  of  flesh  that 
is  raw.  He  abstains  from  the  getting  of  any  woman 
or  girl.  He  abstains  from  the  getting  of  bondmen 
or  bondwomen.  He  abstains  from  the  getting  of 
sheep  or  goats.  He  abstains  from  the  getting  of 
fowls  or  swine.  He  abstains  from  the  getting  of 
elephants,  cattle,  horses,  and  mares.  He  abstains 
from  the  getting  of  fields  or  lands. 

'  This,  too,  (&c.,  see  §  H,  2.) 

10.  *  He  refrains  from  carrying  out  those  com- 
missions on  which  messengers  can  be  sent.  He 
refrains  from  buying  and  selling.  He  abstains  from 
tricks  with  false  weights,  alloyed  metals,  or  false 
measures.  He  abstains  from  bribery,  cheating, 
fraud,  and  crooked  ways. 

'  This,  too,  (&c.,  see  §  H,  2.) 

11.  'He  refrains  from  maiming,  killing,  im- 
prisoning, highway  robbery,  plundering  villages,  or 
obtaining  money  by  threats  of  violence. 

'  This,  too,  (&c.,  see  J  H,  2.)' 


End  of  the  Short  Paragraphs  on  Conduct. 


192  ON    KNOWLEDGE    OF    THE   VEDAS.  CH. 


The  Middle  Paragraphs  on  Conduct. 


THE     MAGGBIMA     Sil,AM. 


1.  *  Or  whereas  some  Sama;^a-Brahmans,  who 
Hve  on  the  food  provided  by  the  faithful,  continue 
addicted  to  injuring  plants  or  vegetables  :  that  is  to 
say,  the  germs  arising  from  roots,  the  germs  arising 
from  trunks  of  trees,  the  germs  arising  from  joints, 
the  germs  arising  from  buds,  or  the  germs  arising 
from  seeds.  He,  on  the  other  hand,  refrains  from 
injuring  such  plants  or  animals, 

'  This,  too,  (&c.,  see  ^11,  2.) 

2.  'Or  whereas  some  Sama;^a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  storing  up  property :  that  is  to  say,  meat, 
drink,  clothes,  equipages,  beds,  perfumes,  and  grain. 
He,  on  the  other  hand,  refrains  from  storing  up 
such  property. 

'This,  too,  (&c.,  see  §11,  2.) 

3.  '  Or  whereas  some  Sama;/a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  witnessing  public  spectacles :  that  is  to 
say,  dancing,  singing,  concerts,  theatrical  representa- 
tions, recitations,  instrumental  music,  funeral  cere- 
monies, drummings,  balls,  gymnastics,  tumblings, 
feasts  in  honour  of  the  dead,  combats  between 
elephants,  horses,  buffaloes,  bulls,  goats,  rams,  cocks, 
and  quails,  cudgel  playing,  boxing,  wrestling,  fencing, 
musters,  marching,  and  reviews  of  troops.  He,  on 
the  other  hand,  refrains  from  such  public  spectacles. 


TEVIGGA    SUTTA.  I 93 


'This,  too,  (&c.,  see  §  II,  2.) 

4.  '  Or  whereas  some  Sama^za-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  occupying  their  time  with  games  detri- 
mental to  their  progress  in  virtue  :  that  is  to  say, 
with  a  board  of  sixty-four  squares,  or  of  one  hun- 
dred squares  ;  tossing  up ;  hopping  over  diagrams 
formed  on  the  ground ;  removing  substances  from  a 
heap  without  shaking  the  remainder ;  dicing ;  trap- 
ball  ;  sketching  rude  figures  ;  tossing  balls  ;  blowing 
trumpets ;  ploughing  matches  ;  tumbling  ;  forming 
mimic  windmills ;  guessing  at  measures ;  chariot 
races ;  archery ;  shooting  marbles  from  the  fingers  ; 
guessing  other  people's  thoughts  ;  and  mimicking 
other  people's  acts.  He,  on  the  other  hand,  refrains 
from  such  games  detrimental  to  virtue. 

'  This,  too,  (&c.,  see  §11,  2.) 

5.  'Or  whereas  some  Sama;za-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  the  use  of  elevated  and  ornamented 
couches  or  things  to  recline  upon :  that  is  to  say, 
of  larofe  couches  ;  ornamented  beds  ;  coverlets  with 
long  fleece ;  embroidered  counterpanes ;  woollen 
coverlets,  plain  or  worked  with  thick  flowers;  cotton 
coverlets,  worked  with  knots,  or  dyed  with  figures 
of  animals  ;  fleecy  carpets  ;  carpets  inwrought  with 
gold  or  with  silk  ;  far-spreading  carpets ;  rich  ele- 
phant housings,  trappings,  or  harness ;  rugs  for 
chariots  ;  skins  of  the  tiger  or  antelope  ;  and  pillows 
or  cushions  ornamented  with  gold  lace  or  embroi- 
dery. He,  on  the  other  hand,  refrains  from  the  use 
of  such  elevated  or  ornamented  couches  or  things 
to   recline  upon. 

'  This,  too,  (&c.,  see  §  II,  2.) 

[Iij  o 


194        ON  KNOWLEDGE  OF  THE  VEDAS.        CH. 

6.  '  Or  whereas  some  Sama;ea-B  rah  mans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  the  use  of  articles  for  the  adornment 
of  their  persons :  that  is  to  say,  unguents ;  fragrant 
oils  ;  perfumed  baths  ;  shampooings  ;  mirrors  ;  anti- 
mony for  the  eyebrows  and  eyelashes ;  flowers ; 
cosmetics  ;  dentifrices  ;  bracelets  ;  diadems  ;  hand- 
some walking-sticks  ;  tiaras  ;  swords  ;  umbrellas  ; 
embroidered  slippers ;  fillets  ;  jewelry ;  fans  of  the 
buffalo  tail ;  and  long  white  garments.  He,  on  the 
other  hand,  refrains  from  the  use  of  such  articles  for 
the  adornment  of  the  person. 

'  This,  too,  (&c.,  see  §11,  2.) 

7.  '  Or  whereas  some  Sama^^a-Brdhmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  mean  talk  :  that  is  to  say,  tales  of  kings, 
of  robbers,  or  of  ministers  of  state ;  tales  of  arms, 
of  war,  of  terror  ;  conversation  respecting  meats, 
drinks,  clothes,  couches,  garlands,  perfumes,  relation- 
ships, equipages,  streets,  villages,  towns,  cities,  pro- 
vinces, women,  warriors,  demigods  ;  fortune-telling  ; 
hidden  treasures  in  jars  ;  ghost  stories  ;  empty  tales; 
disasters  by  sea ;  accidents  on  shore ;  things  which 
are,  and  things  which  are  not.  He,  on  the  other 
hand,  refrains  from  such  mean  conversation. 

'  This,  too,  (&c.,  see  §11,  2.) 

8.  *  Or  whereas  some  Sama;^a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  wrangling :  that  is  to  say,  to  saying, 
"  You  are  ignorant  of  this  doctrine  and  discipline, 
but  I  understand  them!"  "What  do  you  know  of 
doctrine  or  discipline  ?  "  "  You  are  heterodox,  but  y 
I  am  orthodox !  "  "  My  discourse  is  profitable,  but 
yours  is  worthless!"    "That  which  you  should  speak 


ir.  TEVIGGA    SUTTA.  1 95 

first  you  speak  last,  and  that  which  you  should  speak 
last  you  speak  first!"  "What  you  have  long  studied 
I  have  completely  overturned ! "  "  Your  errors  are 
made  quite  plain!"  "You  are  disgraced!"  "Go 
away  and  escape  from  this  disputation ;  or  if  not, 
extricate  yourself  from  your  difficulties!"  He,  on 
the  other  hand,  refrains  from  such  wrangling. 
'This,  too,  (&c.,  see  §  II,  2.) 

9.  '  Or  whereas  some  Sama/za-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  performing  the  servile  duties  of  a  go- 
between  :  that  is  to  say,  between  kings,  ministers  of 
state,  soldiers,  Brahmans,  people  of  property,  or 
young  men,  who  say,  "Come  here!"  "Go  there!" 
"  Take  this  to  such  a  place  !  "  "  Bring  that  here  ! " 
But  he  refrains  from  such  servile  duties  of  a 
messenger. 

'This,  too,  (&c.,  see  §  II,  2.) 

10.  '  Or  whereas  some  Sama;/a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
addicted  to  hypocrisy :  that  is  to  say,  they  speak 
much  ;  they  make  high  professions ;  they  disparage 
others ;  and  they  are  continually  thirsting  after 
gain.     But  he  refrains  from  such  hypocritical  craft. 

'This,  too,  (&c.,  see  {II,  2.)' 


End  of  the  Middle  Paragraphs  on  Conduct. 


0  2 


196        ON  KNOWLEDGE  OF  THE  VEDAS.        CH. 


The  Long  Paragraphs  on  Conduct. 


THE    MAHA    stLAilf. 


1.  *  Or  whereas  some  Sama;2a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts,  by  such  lying 
practices  as  these:  that  is  to  say,  by  divination  from 
marks  on  the  body ;  by  auguries  ;  by  the  interpreta- 
tion of  prognostics,  of  dreams,  and  of  omens,  good  or 
bad ;  by  divinations  from  the  manner  in  which  cloth 
and  other  such  things  have  been  bitten  by  rats ;  by 
sacrifices  to  the  god  of  fire,  offerings  of  Dabba 
grass,  offerings  with  a  ladle,  offerings  of  husks, 
of  bran,  of  rice,  of  clarified  butter,  of  oil,  and  of 
liquids  ejected  from  the  mouth ;  and  by  bloody 
sacrifices ;  by  teaching  spells  for  preserving  the 
body,  for  determining  lucky  sites,  for  protecting 
fields,  for  luck  in  war,  against  ghosts  and  goblins, 
to  secure  good  harvests,  to  cure  snake  bites,  to 
serve  as  antidotes  for  poison,  and  to  cure  bites  of 
scorpions  or  rats ;  by  divination,  by  the  flight  of 
hawks,  or  by  the  croaking  of  ravens ;  by  guessing 
at  length  of  life  ;  by  teaching  spells  to  ward  off 
wounds ;  and  by  pretended  knowledge  of  the  lan- 
guage of  beasts. — 

'  He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 
'  This,  too,  (&c.,  see  ^11,  2.) 

2.  '  Or  whereas  some  Sama;^a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts,  by  such  lying 


I 


ir.  TEVIGGA    SUTTA.  1 97 

practices  as  these  :  that  is  to  say,  by  explaining  the 
good  and  bad  points  in  jewels,  sticks,  garments, 
swords,  arrows,  bows,  weapons  of  war,  women,  men, 
youths,  maidens,  male  and  female  slaves,  elephants, 
horses,  bulls,  oxen,  goats,  sheep,  fowl,  snipe,  iguanas, 
long-eared  creatures,  turtle,  and  deer. — 

'He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 

'  This,  too,  (&c.,  see  §  II,  2.) 

3.  '  Or  whereas  some  Sama/^a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts  and  such  lying 
practices  as  these :  that  is  to  say,  by  foretelling  future 
events,  as  these  : 

'  "  There  will  be  a  sortie  by  the  king."  *'  There 
will  not  be  a  sortie  by  the  king."  "  The  king  within 
the  city  will  attack."  "  The  king  outside  the  city 
will  retreat"  "  The  king  within  the  city  will  gain 
the  victory."  "  The  king  outside  the  city  will  be 
defeated."  "  The  king  outside  the  city  will  be  the 
conqueror."  "  The  king  inside  the  city  will  be  van- 
quished." Thus  prophesying  to  this  one  victory  and 
to  that  one  defeat. — 

'He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 

'  This,  too,  {&c.,  see  f  II,  2.) 

4.  'Or  whereas  some  Sama?^a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts  and  such  lying 
practices  as  these  :  that  is  to  say,  by  predicting — 

'  "There  will  be  an  eclipse  of  the  moon."  "There 
will  be  an  eclipse  of  the  sun."  "  There  will  be  an 
eclipse  of  a  planet."  "  The  sun  and  the  moon  will  be 
in  conjunction."     "The  sun  and  the  moon  will  be  in 


igS  ON    KNOWLEDGE    OF    THE   VEDAS.  CH. 


Opposition."  "  The  planets  will  be  in  conjunction." 
"The  planets  will  be  in  opposition."  "There  will  be 
falling  meteors,  and  fiery  coruscations  in  the  atmo- 
sphere." "  There  will  be  earthquakes,  thunderbolts, 
and  forked  lightnings."  "  The  rising  and  setting  of 
the  sun,  moon,  or  planets  will  be  cloudy  or  clear." 
And  then  :  "The  eclipse  of  the  moon  will  have  such 
and  such  a  result."  "The  eclipse  of  the  sun  will 
have  such  and  such  a  result."  "  The  eclipse  of  the 
moon  will  have  such  and  such  a  result."  "The  sun 
and  the  moon  being  in  conjunction  will  have  such 
and  such  a  result."  "  The  sun  and  the  moon  being 
in  opposition  will  have  such  and  such  a  result." 
"The  planets  being  in  conjunction  will  have  such  and 
such  a  result."  "  The  planets  being  in  opposition 
will  have  such  and  such  a  result."  "  The  falling 
meteors  and  fiery  coruscations  in  the  atmosphere 
will  have  such  and  such  a  result."  "  The  earth- 
quakes, thunderbolts,  and  forked  lightnings  will 
have  such  and  such  a  result."  "  The  rising  and 
setting  of  the  sun,  moon,  or  planets,  cloudy  or  clear, 
will  have  such  and  such  a  result." 

'He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 

'  This,  too,  (&c.,  see  ^11,  2.) 

5.  'Or  whereas  some  Sama;^a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts  and  such  lying 
practices  as  these  :  that  is  to  say,  by  predicting— 

'  "  There  will  be  an  abundant  rainfall."  "There  will 
be  a  deficient  rainfall."  "There  will  be  an  abundant 
harvest."  "  There  will  be  famine."  "There  will  be 
tranquillity."  "There  will  be  disturbances."  "The 
season  will  be  sickly."    "The  season  will  be  healthy." 


TEVIGGA    SUTTA.  I  99 


Or  by  drawing  deeds,  making  up  accounts, 
giving  pills,  making  verses,  or  arguing  points  of 
casuistry — 

'  He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 

'  This,  too,  (&c.,  see  ^11,  2.) 

6.  'Or  whereas  some  Sama;2a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts  and  such  lying 
practices  as  these  :  that  is  to  say,  by  giving  advice 
touching  the  taking  in  marriage,  or  the  giving  in 
marriage  ;  the  forming  of  alliances,  or  the  dissolution 
of  connections;  the  calling  in  property,  or  the  laying 
of  it  out.  By  teaching  spells  to  procure  prosperity, 
or  to  cause  adversity  to  others  ;  to  remove  sterility ; 
to  produce  dumbness,  locked -jaw,  deformity,  or 
deafness.  By  obtaining  oracular  responses  by  the 
aid  of  a  mirror,  or  from  a  young  girl,  or  from  a  god. 
By  worshipping  the  sun,  or  by  worshipping  Brahma; 
by  spitting  fire  out  of  their  mouths,  or  by  laying 
hands  on  people's  heads — 

'He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 
'This,  too,  (&c.,  see  §11,  2.) 

7.  'Or  whereas  some  Sama;2a-Brahmans,  who 
live  on  the  food  provided  by  the  faithful,  continue 
to  gain  a  livelihood  by  such  low  arts  and  such  lying 
practices  as  these  :  that  is  to  say,  by  teaching  the 
ritual  for  making  vows  and  performing  them  ;  for 
blessing  fields ;  for  imparting  virility  and  rendering 
impotent ;  for  choosing  the  site  of  a  house ;  for 
performing  a  house-warming.  By  teaching  forms  of 
words  to  be  used  when  cleansing  the  mouth,  when 
bathing,  and  when  making  offerings  to  the  god  of 


200  ON    KNOWLEDGE    OF    THE    VEDAS.  CH. 

fire.  By  prescribing  medicines  to  produce  vomiting 
or  purging,  or  to  remove  obstructions  in  the  higher 
or  lower  intestines,  or  to  relieve  head-ache.  By 
preparing  oils  for  the  ear,  collyriums,  catholicons, 
antimony,  and  cooling  drinks.  By  practising  cau- 
tery, midwifery,  or  the  use  of  root  decoctions  or 
salves — 

*  He,  on  the  other  hand,  refrains  from  seeking  a 
livelihood  by  such  low  arts,  by  such  lying  practices. 

'  This,  too,  (&c.,  see  J  II,  2.)' 


End  of  the  Long  Paragraphs  on  Conduct. 


III.  TEVIGGA    SUTTA.  20T 


Chapter  III. 

1.  ^  'And  he  lets  his  mind  pervade  one  quarter  of 
the  world  with  thoughts  of  Love,  and  so  the  second, 
and  so  the  third,  and  so  the  fourth.  And  thus  the 
whole  wide  world,  above,  below,  around,  and  every- 
where, does  he  continue  to  pervade  with  heart  of 
Love,  far-reaching,  grown  great,  and  beyond  measure. 

2.  '  Just,  Vase^//^a,  as  a  mighty  trumpeter  makes 
himself  heard — and  that  without  difficulty — in  all 
the  four  directions ;  even  so  of  all  things  that  have 
shape  or  life,  there  is  not  one  that  he  passes  by  or 
leaves  aside,  but  regards  them  all  with  mind  set 
free,  and  deep-felt  love. 

'  Verily  this,  Vase^//^a,  is  the  way  to  a  state  of 
union  with  Brahma. 

3.  '  And  he  lets  his  mind  pervade  one  quarter  of 
the  world  with  thoughts  of  pity,  sympathy,  and  equa- 
nimity, and  so  the  second,  and  so  the  third,  and  so 
the  fourth.  And  thus  the  whole  wide  world, 
above,  below,  around,  and  everywhere,  does  he 
continue  to  pervade  with  heart  of  pity,  sympathy, 
and  equanimity,  far-reaching,  grown  great,  and  be- 
yond measure. 

4.  '  Just,  Vase///za,  as  a  mighty  trumpeter  makes 
himself  heard — and  that  without  difficulty — in  all 
the  four  directions  ;  even  so  of  all  things  that  have 

^  This  paragraph  occurs  frequently;  see,  inter  alia,  below, 
Maha-Sudassana  Sutta  II,  8.  It  will  be  seen  from  '  Buddhism,' 
pp.  170,  171,  that  these  meditations  play  a  great  part  in  later 
Buddhism,  and  occupy  very  much  the  place  that  prayer  takes  in 
Christianity.  A  fifth,  the  meditation  on  Impurity,  has  been  added, 
at  what  time  I  do  not  know,  before  the  last.  All  five  are  prac- 
tised in  Siam  (Alabaster,  '  Wheel  of  the  Law,'  p.  168). 


202  ON    KNOWLEDGE    OF    THE    VEDAS,  CH. 

shape  or  life,  there  is  not  one  that  he  passes  by  or 
leaves  aside,  but  regards  them  all  with  mind  set 
free,  and  deep-felt  pity,  sympathy,  and  equanimity. 

*  Verily  this,  Vase/Z/^a,  is  the  way  to  a   state  of 
union  with  Brahma.' 


5.  '  Now  what  think  you,  Vase///^a,  will  the 
Bhikkhu^  who  lives  thus  be  in  possession  of 
women  and  of  wealth,  or  will  he  not  ?' 

*  He  will  not,  Gotama ! ' 

'  Will  he  be  full  of  anger,  or  free  from  anger  ? ' 
'  He  will  be  free  from  anger,  Gotama  ! ' 
'  Will    his   mind  be   full  of  malice,  or  free  from 
malice  ? ' 

'  Free  from  malice,  Gotama  ! ' 

'  Will  his  mind  be  sinful,  or  pure  ? ' 

'  It  will  be  pure,  Gotama  !' 

'  Will  he  have  self-mastery,  or  will  he  not  ?' 

'  Surely  he  will,  Gotama  ! ' 

6.  '  Then  you  say,  VaseU/ia.,  that  the  Bhikkhu  is 
free  from  household  cares,  and  that  Brahma  is  free 
from  household  cares.  Is  there  then  agreement  and 
likeness  between  the  Bhikkhu  and  Brahmi  ?' 

'  There  is,  Gotama  !' 

7.  'Very  good,  Vase///^a.  Then  in  sooth, Vase/- 
///a,  that  the  Bhikkhu  who  is  free  from  household 
cares  should  after  death,  when  the  body  is  dissolved, 
become  united  with  Brahma,  who  is  the  same — such 
a  condition  of  things  is  every  way  possible  ! 

8.  '  And  so  you  say,  Vase/Ma,  that  the  Bhikkhu 
is  free  from  anger,  and  free  from  malice,  pure  in 
mind,  and  master  of  himself;  and  that  Brahma  is 

^  Or  *  Member  of  our  Order.'  See  the  note  on  Mahaparinib- 
bana  Sutta  I,  6. 


TEVIGGA   SUTTA.  203 


free  from  anger,  and  free  from  malice,  pure  in  mind, 
and  master  of  himself.  Then  in  sooth,  VaseU/ia., 
that  the  Bhikkhu  who  is  free  from  anger,  free  from 
malice,  pure  in  mind,  and  master  of  himself  should 
after  death,  when  the  body  is  dissolved,  become 
united  with  Brahma,  who  is  the  same  —  such  a 
condition  of  things  is  every  way  possible ! ' 


9.  When  he  had  thus  spoken,  the  young  Brahmans 
Vase^//^a  and  Bharadva^a  addressed  the  Blessed  One, 
and  said  : 

'  Most  excellent.  Lord,  are  the  words  of  thy 
mouth,  most  excellent!  Just  as  if  a  man  were  to 
set  up  that  which  is  thrown  down,  or  were  to  reveal 
that  which  is  hidden  away,  or  were  to  point  out  the 
right  road  to  him  who  has  gone  astray,  or  were  to 
bring  a  lamp  into  the  darkness,  so  that  those  who 
have  eyes  can  see  external  forms ; — just  even  so, 
Lord,  has  the  truth  been  made  known  to  us,  in 
many  a  figure,  by  the  Blessed  One.  And  we,  even 
we,  betake  ourselves.  Lord,  to  the  Blessed  One  as 
our  refuge,  to  the  Truth,  and  to  the  Brotherhood. 
May  the  Blessed  One  accept  us  as  disciples,  as 
true  believers,  from  this  day  forth,  as  long  as  life 
endures ! ' 


End  of  the  Tevi^a  Suttanta. 


AKANKHEYYA-SUTTA. 


INTRODUCTION 

TO   THE 

AKANKHEYYA    SUTTA. 


Just  as  the  Tevi^^a  Sutta  is  an  argumentum  ad 
horn  in  em  to  the  man  wise  in  the  Vedas,  and  seeking 
through  that  knowledge  for  union  with  the  Deity,  urging 
him  to  adopt  rather  the  Buddhist  method  of  a  Hfe  of  right- 
eousness here  on  earth ;  so  the  present  Sutta  is  a  similar 
argument  addressed  to  the  seeker  after  the  various  things 
specified  in  its  different  sections.  If  he  should  desire  any 
of  these  things  then  let  him  live  the  life  of  uprightness 
as  set  out  in  the  opening  section,  and  cultivate  the  intel- 
ligent earnestness  and  spiritual  insight  described  in  the 
refrain. 

The  two  combined  amount,  as  would  naturally  be  ex- 
pected, to  the  Nirva;^a  of  a  perfect  life  in  Arahatship — 
the  supreme  goal  not  only  of  every  good  Buddhist,  but 
of  every  good  Buddhist  argument.  As  applied  in  the 
earlier  sections  it  is  only  a  re-statement  of  a  familiar  doc- 
trine ;  as  applied  in  the  later  sections  it  has  the  additional 
interest  of  showing  us  the  answer  of  early  Buddhism  to 
the  mystics,  as  the  Tevi^^a  shows  us  its  answer  to 
the  theologians.  And  in  the  answer  we  find  the  details 
of  some  curious  beliefs  which  existed  in  India  when  Bud- 
dhism arose,  and  which  in  after  times,  and  especially  in 
the  northern  church,  had  so  disastrous  an  effect  upon  it. 

With  regard  to  the  reality  of  these  mystical  powers 
our  Sutta  gives  an  uncertain  sound  ;  leaving,  however,  an 
impression  rather  in  its  favour.  The  argument  is  equally 
good  either  way,  but  the  author  of  the  Sutta  is  so  en- 
grossed  with   Arahatship  that   he   does  not  stay   to  say 


208  IF    HE    SHOULD    DESIRE . 

whether  he  regards  the  beHef  in  the  powers  referred  to 
as  a  delusion  or  not.  I  have  no  doubt  that  he  really 
believed  in  their  theoretical  possibility,  which  is  elsewhere 
also  in  the  Pali  Pi/akas  accepted  or  implied ;  though  the 
practical  effect  of  the  belief  has  greatly  varied  among 
Buddhists  in  different  times  and  countries.  In  the  southern 
church,  which  adhered  more  closely  to  the  simple  doctrines 
of  early  Buddhism,  these  beliefs  have  been  relegated  to 
the  region  of  legend  and  fairy  tale  ;  in  the  northern  church 
there  have  been  found,  from  time  to  time,  believers  who 
attached  to  them  a  practical  importance.  There  is  a  useful 
analogy  between  the  expressions  used  in  i  Samuel  xxviii, 
and  those  in  the  latter  part  of  our  Suttas ;  and  between 
the  general  position  of  witchcraft  in  the  history  of 
Christianity,  and  of  these  beliefs  in  the  history  of  Bud- 
dhism ;  but  it  would  take  too  long  to  carry  out  the  com- 
parison and  contrast  in  detail  here,  and  with  due  regard 
to  the  necessary  limitations  under  which  the  comparison 
should  be  made.  The  analogy  only  reaches  to  their 
history,  and  to  their  relative  importance  in  the  religious 
systems  with  which  they  were  connected ;  the  two  sets 
of  belief  themselves  are  fundamentally  different,  the  Indian 
beliefs  being  much  more  nearly  allied  to  modern  spiritual- 
ism and  mesmerism. 

We  have  a  curious  instance  of  the  way  in  which  such 
legends  grow  in  a  parallel  passage  of  the  earlier  and 
later  lives  of  Gotama  as  accepted  by  orthodox  Buddhists. 
In  the  Maha  Vagga  ^  it  is  said  that  during  the  first  watch 
of  the  night  following  on  Gotama's  victory  over  the  Evil 
One,  he  fixed  his  mind  upon  the  Chain  of  Causation, 
during  the  second  watch  he  did  the  same,  and  during  the 
third  watch  he  did  the  same — the  only  difference  in  the 
narrative  being  the  verses  with  which  in  each  of  the  three 
watches  the  meditation  closed. 

In  the  life  of  Gotama  prefixed  to  the  Catakas^,  the 
simplicity  of  this  account  is  improved  away  by  saying  that 

1   I,   I,  2-6. 

^  Gataka  I,  75,  translated  in  '  Buddhist  Birth  Stories,'  p.  102. 


INTRODUCTION.  209 


in  the  first  watch  he  acquired  the  knowledge  of  Past  Births 
(Pubbe-nivasa-nana,  described  in  our  §  17),  in  the 
second  the  knowledge  of  Present  Births  (Dibba-z^akkhu, 
described  in  our  §  19),  and  only  in  the  third  the  knowledge 
of  the  Chain  of  Causation  (Pati/'/^a-samuppada).  It  is 
curious  that  in  the  corresponding  passage  of  the  northern 
Buddhist  Sanskrit  poem,  the  Lalita  Vistara^,  we  find 
precisely  the  same  tradition,  which  must  therefore  have 
been  current  in  both  northern  and  southern  churches  before 
the  fifth  century  of  our  era. 

I  think  it  is  quite  possible  that  at  that  time  it  had 
become  part  of  the  Buddhist  theory  that  every  Arahat 
possessed  this  supernatural  insight ;  and  as  Gotama  was 
supposed  by  the  authors  of  these  two  later  works  to  have 
acquired  Arahatship  by  his  victory  over  the  Evil  One,  it 
naturally  seemed  to  them  proper  to  say  that  he  then  also 
acquired  these  particular  powers.  It  is  clear  that  even  in 
the  time  when  the  Pi/akas  were  put  into  their  present  form 
it  was  considered  that  the  Buddha  had  acquired  them  -', 
and  that  they  could  be  acquired  by  less  exalted  persons  'K 
In  the  later  literature  several  instances  are  given  of  par- 
ticular persons  who  possessed  one  or  other  of  them  in  a 
greater  or  less  degree ;  but  it  is  instructive  to  notice  that 
these  are  always  persons  who  lived  long  before  the  time 
of  the  writer  who  records  the  instances. 

The  early  Buddhist  doctrine  as  to  witchcraft,  astrology, 
omens,  auguries,  sacrifices,  prophecies,  and  the  like,  will  be 
found  in  the  Maha  Sila  (above,  pp.  196-200),  and  in  the 
Third  Fetter  (below,  p.  222). 


'  Calcutta  edition,  pp.  440-448. 

*  See,  for  instance,  the  Tevi^g-a-va^A'Aagotta  Sutta. 

^  Sama«/7a  Phala  Sutta,  pp.  144-154. 


[II] 


IF    HE    SHOULD    DESIRE 


AKANKHEYYA-SUTTA. 


1.  Thus  have  I  heard.  The  Blessed  One  was 
once  staying  at  Savatthi  in  Anatha  Findik^'s  park. 

There  the  Blessed  One  addressed  the  Brethren, 
and  said,  '  Bhikkhus.'  '  Yea,  Lord ! '  said  the 
Brethren,  in  assent,  to  the  Blessed  One. 

Then  spake  the  Blessed  One  : 

2.  *  Continue,  Brethren,  in  the  practice  of  Right 
Conduct  \  adhering  to  the  Rules  of  the  Order  ^  ; 
continue  enclosed  by  the  restraint  of  the  Rules  of 
the  Order,  devoted  to  uprightness  in  life  ^ ;  train 
yourselves  according  to  the  Precepts^,  taking  them 
upon  you  in  the  sense  of  the  danger  in  the  least 
offence. 

3.  '  If  a  Bhikkhu  should  desire,  Brethren,  to  be- 
come beloved,  popular,  respected  among  his  fellow- 
disciples,  let  him  then  fulfil  all  righteousness,  let 
him  be  devoted  to  that  quietude  of  heart  which 
springs  from  within  ^,  let  him  not  drive  back  the 
ecstasy  of  contemplation  ^,  let  him  look  through 
things'^,  let  him  be  much  alone!' 

'Sila.  ^Patimokkha. 

■    A/^aragO/('ara.    Comp.  Tevi^^a  Sutta  I,  49. 
*  Sikkhapadesu.     The  Buddhist  Decalogue  (given  in  '  Bud- 
dhism,' p.  1 60). 

■'  Agg/iattciffi  keto  saniatha?«.  ®  G/ia-na. 

"^  Vipassana:    it   is   always   used,   in    contrast   to    samatha 


A 


AKANKHEYYA    SUTTA.  211 

4.  '  If  a  Bhikkhu  should  desire,  Brethren,  to  receive 
the  requisites — clothing,  food,  lodging,  and  medicine, 
and  other  necessaries  for  the  sick — let  him  then  fulfil 
all  righteousness,  let  him  be  devoted  to  that  quietude 
of  heart  which  springs  from  within,  let  him  not 
drive  back  the  ecstasy  of  contemplation,  let  him  look 
through  things,  let  him  be  much  alone ! ' 

5.  '  If  a  Bhikkhu  should  desire,  Brethren,  that  to 
those  people  among  whom  he  receives  the  requisites 
— clothing,  food,  lodging,  and  medicine,  and  other 
necessaries  for  the  sick — that  charity  of  theirs  should 
redound  to  great  fruit  and  great  advantage,  let  him 
then  fulfil  all  righteousness,  let  him  be  devoted  to 
that  quietude  of  heart  which  springs  from  within,  let 
him  not  drive  back  the  ecstasy  of  contemplation, 
let  him  look  through  things,  let  him  be  much 
alone !' 

6.  *  If  a  Bhikkhu  should  desire.  Brethren,  that 
those  relatives  of  his,  of  one  blood  with  him,  dead 
and  gone,  who  think  of  him  with  believing  heart 
should  find  therein  great  fruit  and  great  advantage \ 
let  him  then  fulfil  all  righteousness,  let  him  be  de- 
voted to  that  quietude  of  heart  which  springs  from 
within,  let  him  not  drive  back  the  ecstasy  of  con- 
templation, let  him  look  through  things,  let  him  be 
much  alone !' 

7.  'If  a  Bhikkhu  should  desire.  Brethren,  that  he 

(note  5),  of  insight  into  objective  phenomena.  These  three  quali- 
ties are  constantly  referred  to  as  parts  of  Arahatship.  The  Rev. 
David  da  Silva  makes  vi  pass  an  a  identical  with  the  sevenfold 
perception  (sawwa,  mentioned  as  conditions  of  the  welfare  of  a 
community  in  the  Book  of  the  Great  Decease,  Chap.  I,  §  10). 

^  Even  after  death  those  who  remember  the  Buddha,  the  Truth, 
or  the  Order  with  believing  heart  can  reap  spiritual  advantage. 
Compare  the  Dhammapada  commentary,  p.  97. 

P    2 


212  IF    HE    SPIOULD    DESIRE . 

should  be  victorious  over  discontent  and  lust  ^  that 
discontent  should  never  overpower  him,  that  he  should 
master  and  subdue  any  discontent  that  had  sprung 
up  within  him,  let  him  then  fulfil  all  righteousness, 
let  him  be  devoted  to  that  quietude  of  heart  which 
springs  from  within,  let  him  not  drive  back  the 
ecstasy  of  contemplation,  let  him  look  through  things, 
let  him  be  much  alone  ! ' 

8.  '  If  a  Bhikkhu  should  desire,  Brethren,  that  he 
should  be  victorious  over  (spiritual)  danger  and 
dismay,  that  neither  danger  nor  dismay  should  ever 
overcome  him,  that  he  should  master  and  subdue 
every  danger  and  dismay,  let  him  then  fulfil  all 
righteousness,  let  him  be  devoted  to  that  quietude 
of  heart  which  springs  from  within,  let  him  not 
drive  back  the  ecstasy  of  contemplation,  let  him 
look  through  things,  let  him  be  much  alone!' 

9.  *If  a  Bhikkhu  should  desire.  Brethren,  to  realise 
the  hopes  of  those  spiritual  men  who  live  in  the  bliss 
which  comes,  even  in  this  present  world,  from  the 
four  G/ia.n3.s,  should  he  desire  not  to  fall  into  the 
pains  and  difficulties  (which  they  avoid),  let  him 
then  fulfil  all  righteousness,  let  him  be  devoted  to 
that  quietude  of  heart  which  springs  from  within,  let 
him  not  drive  back  the  ecstasy  of  contemplation, 
let  him  look  through  things,  let  him  be  much  alone  ^V 

10.  '  If  a  Bhikkhu  should  desire,  Brethren,  to 
reach  with  his  body  and  remain  in  those  stages  of 
deliverance  which  are  incorporeal,  and  pass  beyond 

^  Aratiratisaho.  Arati  is  the  disinclination  to  fulfil  the 
duties  of  a  Sama«a,  discontent  with  the  restrictions  of  the  Order. 

^  The  bliss  here  referred  to,  and  described  in  detail  below, 
Maha-Sudassana  Sutta,  Chap.  Ill,  is  the  'ecstasy  of  contem- 
plation '  referred  to  in  the  refrain. 


AKANKHEYYA    SUTTA.  213 

phenomena^  let  him  then  fulfil  all  righteousness,  let 
him  be  devoted  to  that  quietude  of  heart  which 
springs  from  within,  let  him  not  drive  back  the 
ecstasy  of  contemplation,  let  him  look  through 
things,  let  him  be  much  alone!' 

11.  'If  a  Bhikkhu  should  desire,  Brethren,  by  the 
complete  destruction  of  the  three  Bonds  to  become 
converted,  to  be  no  longer  liable  to  be  reborn  in 
a  state  of  sufferinQf,  and  to  be  assured  of  final  salva- 
tion  ^,  let  him  then  fulfil  all  righteousness,  let  him 
be  devoted  to  that  quietude  of  heart  which  springs 
from  within,  let  him  not  drive  back  the  ecstasy  ot 
contemplation,  let  him  look  through  things,  let  him 
be  much  alone  ! ' 

12.  'If  a  Bhikkhu  should  desire,  Brethren,  by  the 
complete  destruction  of  the  three  Bonds,  and  by  the 
reduction  to  a  minimum  of  lust,  hatred,  and  delusion, 
to  become  a  Sakadagamin,  and  (thus)  on  his  first 
return  to  this  world  to  make  an  end  of  sorrow,  let 
him  then  fulfil  all  righteousness,  let  him  be  devoted 
to  that  quietude  of  heart  which  springs  from  within, 
let  him  not  drive  back  the  ecstasy  of  contemplation, 
let  him  look  through  things,  let  him  be  much  alone ! ' 

13.  'If  a  Bhikkhu  should  desire.  Brethren,  by  the 
complete  destruction  of  the  five  Bonds  which  bind 
people  to  this  earth,  to  become  an  Inheritor  of  the 
highest  heavens ^  there  to  pass  entirely  away,  thence 


^  These  are  the  eight  Vimokkha,  a  list  of  which  occurs  in 
the  Great  Decease,  Chap.  Ill,  §§  33-42. 

2  On  this  and  the  two  following  sections  compare  IMahapari- 
nibbana  Sutta  II,  7,  and  on  the  Bonds  or  Fetters  below,  p.  222. 

^  Opapatika.  This  is  another  of  those  words  which,  from 
their  connoting  Buddhist  ideas  unknown  in  Europe,  are  really 
untranslatable.  It  means  a  being  who  springs  into  existence 
without   the  intervention  of  parents,  and    therefore,  as    it  were, 


2  14  IF    HE    SHOULD    DESIRE . 

never  to  return,  let  him  then  fulfil  all  righteousness, 
let  him  be  devoted  to  that  quietude  of  heart  which 
springs  from  within,  let  him  not  drive  back  the 
ecstasy  of  contemplation,  let  him  look  through 
things,  let  him  be  much  alone!' 

14.^  'If  a  Bhikkhu  should  desire.  Brethren,  to 
exercise  one  by  one  each  of  the  different  Iddhis, 
being  one  to  become  multiform,  being  multiform  to 
become  one ;  to  become  visible,  or  to  become  in- 
visible ;  to  go  without  being  stopped  to  the  further 
side  of  a  wall,  or  a  fence,  or  a  mountain,  as  if 
through  air ;  to  penetrate  up  and  down  through 
solid  ground,  as  if  through  water  ;  to  walk  on  the 
water  without  dividing  it,  as  if  on  solid  ground ;  to 
travel  cross-legged  through  the  sky,  like  the  birds  on 
wing ;  to  touch  and  feel  with  the  hand  even  the 
sun  and  the  moon,  mighty  and  powerful  though 
they  be  ;  and  to  reach  in  the  body  even  up  to  the 
heaven  of  Brahma ;  let  him  then  fulfil  all  righteous- 
uncaused,  and  seeming  to  appear  by  chance.  All  the  higher 
devas  (angels  or  gods)  are  opapatika,  there  being  no  sex  or 
birth  in  the  highest  heavens  ;  and  it  is  with  especial  allusion  to 
this  that  the  word  is  here  used.  There  is  of  course  from  the 
Buddhist  point  of  view  (which  admits  of  nothing  without  a  cause) 
a  very  sufficient  cause  for  the  sudden  appearance  of  an  opapa- 
tika in  heaven,  viz.  the  karma  of  a  being  who  has  past  away 
somewhere  else ;  but  the  Buddhist  theory  necessitated  the  choice 
of  an  expression  which  would  give  no  countenance  to  the  (here- 
tical) idea  of  a  soul  flying  away  after  the  death  of  its  body  from 
one  world  to  another. 

In  the  expression  '  which  bind  people  to  this  world,'  by  v/orld 
is  meant  the  Rupa-loka,  or  world  of  form,  which  include  all 
those  parts  of  the  universe  whose  inhabitants  have  an  outward 
form  and  are  subject  to  lusts. 

^  With  this  paragraph  compare  Mahaparinibbana  Sutta  III,  14;, 
and  Samailila  Phala  Suita,  p.  145. 


AKANKHEYYA    SUTTA.  215 

ness,  let  him  be  devoted  to  that  quietude  of  heart 
which  springs  from  within,  let  him  not  drive  back 
the  ecstasy  of  contemplation,  let  him  look  through 
things,  let  him  be  much  alone !  * 

15.^  'If  a  Bhikkhu  should  desire.  Brethren,  to 
hear  with  clear  and  heavenly  ear,  surpassing  that 
of  men,  sounds  both  human  and  celestial,  whether 
far  or  near,  let  him  then  fulfil  all  righteousness,  let 
him  be  devoted  to  that  quietude  of  heart  which 
springs  from  within,  let  him  not  drive  back  the 
ecstasy  of  contemplation,  let  him  look  through 
things,  let  him  be  much  alone!' 

16.^  'If  a  Bhikkhu  should  desire,  Brethren,  to  com- 
prehend by  his  own  heart  the  hearts  of  other  beings 
and  of  other  men  ;  to  discern  the  passionate  mind  to 
be  passionate,  and  the  calm  mind  calm  ;  the  angry 
mind  to  be  angry,  and  the  peaceable  peaceable ; 
the  deluded  mind  to  be  deluded,  and  the  wise  mind 
wise ;  the  concentrated  thoughts  to  be  concentrated, 
and  the  scattered  to  be  scattered ;  the  lofty  mind 
to  be  lofty,  and  the  narrow  mind  narrow ;  the  sub- 
lime thoughts  to  be  sublime,  and  the  mean  to  be 
mean ;  the  steadfast  mind  to  be  steadfast,  and  the 
wavering  to  be  wavering ;  the  free  mind  to  be  free, 
and  the  enslaved  mind  to  be  enslaved ;  let  him  then 
fulfil  all  righteousness,  let  him  be  devoted  to  that 
quietude  of  heart  which  springs  from  within,  let 
him  not  drive  back  the  ecstasy  of  contemplation,  let 
him  look  through  things,  let  him  be  much  alone  !' 

17.  '  If  a  Bhikkhu  should  desire,  Brethren,  to  be 
able  to  call  to  mind  his  various  temporary  states 
in  days  gone  by ;    such   as  one  birth,  two  births, 

^  With  this  paragraph  compare  Samawla  Phala  Sutta,  p.  146. 
"^  Compare  M.  P.  S.  I,  16,  and  Samamla  Phala  Sulta,  p.  147. 


2l6  IF    HE    SHOULD    DESIRE 


three,  four,  five,  ten,  twenty,  thirty,  forty,  fifty,  a 
hundred  or  a  thousand,  or  a  hundred  thousand 
births  ^  ;  his  births  in  many  an  ^on  of  destruction, 
in  many  an  aeon  of  renovation,  in  many  an  seon  of 
both  destruction  and  renovation  2;  (so  as  to  be  able 
to  say),  "  In  that  place  such  was  my  name,  such  my 
family,  such  my  caste  ^  such  my  subsistence,  such 
my  experience  of  comfort  or  of  pain,  and  such  the 
limit  of  my  life ;  and  when  I  passed  from  thence, 
I  took  form  again  in  that  other  place  where  my 
name  was  so  and  so,  such  my  family,  such  my 
caste,  such  my  subsistence,  such  my  experience  of 
comfort  or  of  joy,  and  such  my  term  of  life  ;  and 
when  I  fell  from  thence,  I  took  form  in  such  and 
such  a  place  ^;" — should  he  desire  thus  to  call  to 
mind  his  temporary  states  in  days  gone  by  in  all 
their  modes  and  all  their  details  let  him  then  fulfil 
all  righteousness,  let  him  be  devoted  to  that  quie- 
tude of  heart  which  springs  from  within,  let  him 
not  drive  back  the  ecstasy  of  contemplation,  let  him 
look  through  things,  let  him  be  much  alon^T 

1 8.^  '  If  a  Bhikkhu  should  desire,  Brethren,  to  see 
with  pure  and  heavenly  vision,  surpassing  that  of 


^  The  Lalita  Vistara  (p.  442)  characteristically  carries  this  enu- 
meration further  up  into  innumerable  ko/is  and  niyutas  of 
births. 

^  This  is  based  on  the  Buddhist  theory  of  the  periodical  destruc- 
tion and  renovation  of  the  universe,  each  of  which  takes  countless 
years  to  be  accomplished. 

^  Yznnz,  colour. 

*  The  text  of  this  clause  recurs  nearly  word  for  word  in  the 
Brahma-^ala  Sutta,  pp.  17-21;  and  in  the  Lalita  Vistara,  Chap. 
XXII,  p.  442  ;  and  exactly  in  the  Samajlfia  Phala  Sutta,  p.  148. 

^  This  paragraph  recurs  in  the  Sama7i?la  Phala  Sutta,  p.  150, 
and  in  nearly  the  same  words  in  the  Lalita  Vistara,  Chap.  XXIL 


AKAXKIIEVVA    SUTTA,  21  7 


men,  beings  as  they  pass  from  one  state  of  existence 
and  take  form  in  others  ;  beings  base  or  noble, 
good-looking  or  ill-favoured,  happy  or  miserable, 
according  to  the  karma  they  inherit — (if  he  should 
desire  to  be  able  to  say),  "  These  beings,  reverend 
sirs,  by  their  bad  conduct  in  action,  by  their  bad 
conduct  in  v/ord,  by  their  bad  conduct  in  thought,  by 
their  speaking  evil  of  the  Noble  Ones  \  by  their 
adhesion  to  false  doctrine,  or  by  their  acquiring 
the  karma  of  false  doctrine  -,  have  been  reborn,  on 
the  dissolution  of  the  body  after  death,  in  some 
unhappy  state  of  suffering  or  woe^"  "These  beings, 
reverend  sirs,  by  their  good  conduct  in  action,  by 
their  good  conduct  in  word,  by  their  good  conduct 
in  thought,  by  their  not  speaking  evil  of  the  Noble 
Ones,  by  their  adhesion  to  right  doctrine,  by  their 
acquiring  the  karma  of  right  doctrine,  have  been 
reborn,  on  the  dissolution  of  the  body  after  death, 
into  some  happy  state  in  heaven  ;" — should  he  desire 
thus  to  see  with  pure  and  heavenly  vision,  sur- 
passing that  of  men,  beings  as  they  thus  pass  from 
one  state  of  existence  and  take  form  in  others ; 
beings  base  or  noble,  good-looking  or  ill-favoured, 
happy  or  miserable,  according  to  the  karma  they 
inherit ;  let  him  then  fulfil  all  righteousness,  let  him 
be  devoted  to  that  quietude  of  heart  which  springs 


^  This  is  a  collective  term,  meaning  Buddhas,  PaX'X'eka  Buddhas, 
Arahats,  Anagamins,  Sakadagamins,  and  Sotapannas ;  that  is,  those 
who  are  walking  in  the  Noble  Eightfold  Path. 

-  The  Pali  is  mik^/ia-  (and  below  samma-)  di///n-kamma- 
samadana;  the  Lalita  Vistara,  whose  other  expressions  are 
identical  w-ith  the  Pali,  has,  very  strangely,  mi  thy  a-  (and  below 
samyag-)  di///n-karma-dharma-samadana. 

^  See  note  on  M.  P.  S.,  Chap.  I,  §  23. 


2l8  IF    HE    SHOULD    DESIRE^ — . 

from  within,  let  him  not  drive  back  the  ecstasy  of 
contemplation,  let  him  look  through  things,  let  him 
be  much  alone  ! ' 

19.^  '  If  a  Bhikkhu  should  desire,  Brethren,  by 
the  destruction  of  the  great  evils  (Asavas  ^),  by  him- 
self, and  even  in  this  very  world,  to  know  and  realise 
and  attain  to  Arahatship,  to  emancipation  of  heart, 
and  emancipation  of  mind,  let  him  then  fulfil  all  right- 
eousness, let  him  be  devoted  to  that  quietude  of 
heart  which  springs  from  within,  let  him  not  drive 
back  the  ecstasy  of  contemplation,  let  him  look 
through  things,  let  him  be  much  alone!' 

20.  'Continue  therefore.  Brethren,  in  the  practice 
of  Right  Conduct,  adhering  to  the  Rules  of  the 
Order;  continue  enclosed  by  the  restraint  of  the 
Rules  of  the  Order,  devoted  to  uprightness  in  life ; 
train  yourselves  according  to  the  Precepts,  taking 
them  upon  you  in  the  sense  of  the  danger  in  the 
least  offence.  For  to  this  end  alone  has  all,  that 
has  been  said,  been  said  ! ' 

21.  Thus  spake  the  Blessed  One.  And  those 
Brethren,  delighted  in  heart,  exalted  the  word  of 
the  Blessed  One. 


End  of  the  Akankheyya  Sutta. 


^  Compare   Samam^a   Phala  Sutta,   p.   151  ;    Mahaparinibbana 
Sutta  II,  7  ;  and  Lalita  Vistara,  Chap.  XXII,  p.  442. 
^  Sensuality,  individuality,  delusion,  and  ignorance. 


A'ETOKHILA-SUTTA. 


INTRODUCTION 

TO    THE 

/:  E  T  O  K  H  I  L  A      S  U  T  T  A . 


The  following  translation  has  been  made  from  a  text, 
based  on  the  Turnour  and  Phayre  MSS.  in  the  India  Office, 
of  which  Dr.  Morris  was  kind  enough  to  allow  me  the  use. 
The  Suttas  in  the  Magg/nrnd.  Nikaya  are  usually  distin- 
guished by  the  way  in  which  a  single  thought  or  one  or 
two  allied  thoughts  are  stated  shortly  at  the  commence- 
ment, and  are  then  elaborated  and  repeated  through  a 
number  of  consecutive  and  carefully-balanced  paragraphs 
arranged  in  a  literary  form  that  would  now  be  considered 
monotonous  and  tiresome  in  the  extreme.  The  repetitions 
in  the  Suttas  of  the  Digha  Nikaya  are  no  doubt  equally 
artificial,  but  the  train  of  reasoning  being  longer  and  more 
varied,  there  is  always  the  hope  of  a  change  in  the  form,  or 
of  a  new  departure  in  the  thought,  to  sustain  the  reader's 
flagging  interest. 

The  argument  of  this  Sutta  may  be  shortly  stated  thus. 
The  means  by  which  freedom  from  barrenness  and  bondage 
of  heart  can  be  reached  are  zeal  and  determined  effort. 
But  that  zeal  will  be  crippled  in  its  struggle  against  barren- 
ness by  want  of  confidence  in  the  teacher,  his  doctrine,  his 
order,  or  his  system  of  self-culture,  and  by  want  of  concord 
with  the  brethren.  And  that  zeal  will  be  crippled  in  its 
struggle  against  bondage  by  sensuality,  by  sloth,  or  by 
a  craving  after  a  future  life  in  any  of  its  various  forms.  If 
the  disciple  be  strenuously  diligent  in  the  struggle  against 
these  things  he  need  not  fear  or  doubt,  he  will  never  fail, 
but  will  assuredly  reach  even  to  the  supreme  security  of 
Arahatship. 

When  I  first  read  this  Sutta  I  was  irresistibly  reminded 
of  that  passage  in  the  New  Testament  where  the  exhorta- 
tion to  the  disciple,  '  giving  all  diligence '  to  add  to  his  faith 


2  22  BARRENNESS  AND  BONDAGE. 

virtue,  knowledge,  temperance,  patience,  godliness,  and 
brotherly  kindness,  is  followed  by  the  figure  that  these 
things  will  make  him  to  be  *  neither  barren  nor  unfruitful ; ' 
and  closes  with  the  promise  that  if  he  do  these  things, 
giving  diligence  to  make  his  calling  and  election  sure,  he 
shall  never  fall,  but  shall  enter  into  that  everlasting  kingdom 
which  is  the  supreme  goal  of  the  Christian  life. 

The  analogy  is  sufficiently  close  to  throw  considerable 
light  upon  our  Sutta,  but  it  touches  only  the  barrenness. 
The  bondage  is  specially  Buddhistic,  and  is  allied  with  the 
doctrine  of  the  Sanyo^anas,  or  fetters,  which  the  pilgrim 
along  the  Noble  Path  has  to  break  before  he  can  reach  the 
full  fruit  of  Arahatship.  It  should  be  compared  also  with 
the  fivefold  bond  mentioned  in  the  Tevi^^a  Sutta,  Chap.  I, 
§§  26-28,  the  word  there  used  being  bandhanaw/,  as 
against  vinibandhana7«  here,  and  the  fivefold  bond 
being  a  fivefold  division  of  our  first  bondage. 

The  ten  fetters  are — 

1.  The  delusion  of  self  (sakkaya-di////i). 

2.  Doubt  [v'lkikikk /la). 

3.  Reliance   on   the   efficacy   of   rites    and    ceremonies 

(silabbata-paramasa). 

4.  The  bodily  lusts  or  passions  (kama). 

5.  Hatred,  ill-feeling  (patigha). 

6.  Desire    for    a    future    life    in    the    worlds    of   form 

(ruparaga). 

7.  Desire    for    a    future    life    in    the    formless    worlds 

(aruparaga). 

8.  Pride  (ma no). 

9.  Self-righteousness  (uddha-^/^a). 
10.  Ignorance  (avi^^a). 

Here  the  4th  fetter  is  correlative  to  our  first  bondage  ;  the 
6th  fetter  to  our  2nd  and  3rd  bondage  ;  and  part  of  the 
3rd  fetter  to  our  5th  bondage. 

The  2nd,  3rd,  and  5th  bondage  are  in  fact  but  a  new  way 
of  stating  the  fundamental  Buddhist  doctrine  that  good 
must  be  pursued  without  any  ulterior  motive  ;  and  that 
that  man  is  not  spiritually  free  in  whom  there  is  still  the 
least  hankering  after  any  future  life  beyond  the  grave. 


BARRENNESS  AND    BONDAGE. 


^ETOKHILA-SUTTA. 


1.  Thus  have  I  heard.  The  Blessed  One  was 
once  dwelHng  at  Savatthi,  in  the  park  of  Anatha 
P'mdlka.. 

There  the  Blessed  One  addressed  the  brethren, 
saying,  '  Brethren  !' 

'Yea,  Lord!'  said  those  brethren,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  spake : 

2.  'Whatsoever  brother,  O  Bhikkhus,  has  not 
quite  become  free  from  the  five  kinds  of  spiritual 
barrenness \  has  not  altogether  broken  through  the 
five  kinds  of  mental  bondage^ — that  such  a  one 
should  reach  up  to  the  full  advantage  of,  should 
attain  to  the  full  growth  in,  to  full  breadth  in,  this 
doctrine  and  discipline^ — that  can  in  no  wise  be  !' 


3.  'And  who  has  not  become  free  from  the  five 
kinds  of  spiritual  barrenness  ?' 

'  In  the  first  place,  O  Bhikkhus,  when  a  brother 

^  Vankd.  y^etokhila. 

^  Fanka.  ^etaso  vinibandha. 

'  Dhamma-vinaye.  On  the  disputed  question  as  to  whether 
this  compound  is  a  Dvanda  or  not,  see  Dr.  Oldenberg,  IMaha 
Vagga,  p.  X.  M.  Leon  Feer  ('  Etudes  Bouddhiques,'  p.  203)  has 
taken  it  as  Tatpurusha;  and  it  would  be  hazardous  to  say  that 
it  is  never  used  as  such.     Here  I  think  it  is  a  Dvandva. 


2  24  BARRENNESS  AND  BONDAGE. 

doubts  in  the  Teacher  (Sattha),  is  uncertain  re- 
garding him,  has  not  confidence  in  him,  and  has  not 
faith  in  him  ;  then  is  his  mind  not  incHned  towards 
zeal,  exertion,  perseverance,  and  struggle. 

*  But  whosesoever  mind  inclineth  not  towards 
zeal,  exertion,  perseverance,  and  struggle,  he  has 
not  become  free  from  this  first  spiritual  barrenness. 

4.  'And  further,  O  Bhikkhus,  when  a  brother 
doubts  in  the  System  of  Belief  (Dhamma),  is 
uncertain  regarding  it,  has  not  confidence  in  it,  has 
not  faith  in  it ;  then  is  his  mind  not  inclined  towards 
zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  towards 
zeal,  exertion,  perseverance,  and  struggle,  he  has 
not  become  free  from  this  second  spiritual  barren- 
ness. 

5.  'And  further,  O  Bhikkhus,  when  a  brother 
has  doubt  in  the  Brotherhood  (Saiigha),  is  un- 
certain about  it,  has  no  confidence  in  it,  has  no  faith 
in  it ;  then  is  his  mind  not  inclined  towards  zeal, 
exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  towards 
zeal,  exertion,  perseverance,  and  struggle,  he  has  not 
become  free  from  this  third  spiritual  barrenness. 

6.  'And  further,  O  Bhikkhus,  when  a  brother 
has  doubt  in  the  System  of  Self-culture  (Sik- 
kha),  is  uncertain  about  it,  has  no  confidence  in  it, 
has  no  faith  in  it ;  then  is  his  mind  not  inclined 
towards  zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  not 
become  free  from  this  fourth  spiritual  barrenness. 

7.  'And  further,  O  Bhikkhus,  when  a  brother 
is  angry  with  his  fellow-disciples,  discontented  with 


rETOKHILA    SUTTA.  225 

them,  excited  against  them,  barren  towards  them, 
the  mind  of  the  brother,  O  Bhikkhus,  thus  angry 
with  his  fellow-disciples,  discontented  with  them, 
excited  against  them,  barren  towards  them  does 
not  incline  tow^ards  zeal,  exertion,  perseverance, 
and  struggle. 

'  But  whosesoever  mind  incllneth  not  towards 
zeal,  exertion,  perseverance,  and  struggle,  he  has 
not  become  free  from  this  fifth  spiritual  barrenness. 

*  It  is  such  a  one,  O  Bhikkhus,  who  is  not  free 
from  the  five  kinds  of  spiritual  barrenness.' 


8.  *  And  who  has  not  broken  through  the  five 
kinds  of  spiritual  bondage?' 

*  In  the  first  place,  O  Bhikkhus,  when  a  brother 
has  not. got  rid  of  the  passion  for  lusts  (kame),  has 
not  got  rid  of  the  desire  after  lusts,  has  not  got  rid 
of  the  attraction  to  lusts,  has  not  got  rid  of  the 
thirst  for  lusts,  has  not  got  rid  of  the  fever  of  lust, 
has  not  got  rid  of  the  craving  after  lusts. — 

'Whatsoever  brother,  O  Bhikkhus,  has  not  got 
rid  of  the  passion  for  lusts,  has  not  got  rid  of  the 
desire  after  lusts,  has  not  got  rid  of  the  attraction  to 
lusts,  has  not  got  rid  of  the  thirst  for  lusts,  has  not 
got  rid  of  the  fever  of  lust,  has  not  got  rid  of  the 
craving  after  lusts,  his  mind  does  not  incline  to  zeal, 
exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  toward  zeal, 
exertion,  perseverance,  and  struggle,  he  has  not 
broken  through  this  first  spiritual  bondage. 

9.  'And  further,  O  Bhikkhus,  when  a  brother 
has  not  got  rid  of  the  passion  for  a  body  ^  (kaye), 

^  It  is  possible  that  kaya  may  be  used  here  in  a  technical  sense, 
as  the  group  or  aggregate  of  qualities,  apart  from  form,  which  go 
["]  Q 


2  26  BARRENNESS  AND  BONDAGE. 

has  not  got  rid  of  the  desire  after  a  body,  has  not 
got  rid  of  the  attraction  to  a  body,  has  not  got 
rid  of  the  thirst  for  a  body,  has  not  got  rid  of  the 
fever  of  a  body,  has  not  got  rid  of  the  craving 
after  a  body. — 

'Whatsoever  brother,  O  Bhikkhus,  has  not  got 
rid  of  the  passion  for  a  body,  has  not  got  rid  of  the 
desire  after  a  body,  has  not  got  rid  of  the  attraction 
to  a  body,  has  not  got  rid  of  the  thirst  for  a  body, 
has  not  got  rid  of  the  fever  of  a  body,  has  not  got 
rid  of  the  craving  after  a  body,  his  mind  does  not 
inchne  to  zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  toward  zeal, 
exertion,  perseverance,  and  struggle,  he  has  not 
broken  through  this  second  spiritual  bondage. 

lo.  'And  further,  O  Bhikkhus,  when  a  brother 
has  not  got  rid  of  the  passion  for  a  form  (rupe), 
has  not  got  rid  of  the  desire  after  a  form,  has  not 
got  rid  of  the  attraction  to  a  form,  has  not  got 
rid  of  the  thirst  for  a  form,  has  not  got  rid  of  the 
fever  of  a  form,  has  not  got  rid  of  the  craving 
after  a  form. — 

'  Whatsoever  brother,  O  Bhikkhus,  has  not  got 
rid  of  the  passion  for  a  form,  has  not  got  rid  of  the 
desire  after  a  form,  has  not  got  rid  of  the  attraction 
to  a  form,  has  not  got  rid  of  the  thirst  for  a  form, 
has  not  got  rid  of  the  fever  of  a  form,  has  not  got 
rid  of  the  craving  after  a  form,  his  mind  does  not 
incline  to  zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  toward  zeal, 
exertion,  perseverance,  and  struggle,  he  has  not 
broken  through  this  third  spiritual  bondage. 

to  make  up  an  individual.     This  paragraph  would  then  correspond 
to  the  7th  Sa??2yq^ana. 


ZETOKHILA    SUTTA.  22  7 

11.  'And  further,  O  Bhikkhus,  a  brother  may 
have  eaten  enough  and  to  satiety,  and  begins  to 
follow  after  the  ease  of  sleep,  the  ease  of  softness, 
the  ease  of  sloth. 

'Whatsoever  brother,  O  Bhikkhus,  when  he  has 
eaten  enough  and  to  satiety,  begins  to  follow  after 
the  ease  of  sleep,  the  ease  of  softness,  the  ease 
of  sloth,  his  mind  does  not  incline  to  zeal,  exertion, 
perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  not  toward  zeal, 
exertion,  perseverance,  and  struggle,  he  has  not 
broken  through  this  fourth  spiritual  bondage. 

12.  'And  further,  O  Bhikkhus,  a  brother  may 
have  adopted  the  religious  life  in  the  aspiration  of 
belonging  to  some  one  or  other  of  the  angel 
hosts  \  and  thinking  to  himself :  "  By  this  morality, 
or  by  this  observance,  or  by  this  austerity,  or  by 
this  religious  life,  I  shall  become  an  angel,  or  one 
of  the  angels  !" — 

'Whatsoever  brother,  O  Bhikkhus,  may  have 
adopted  the  religious  life  in  the  aspiration  of  be- 
longing to  some  one  or  other  of  the  angel  hosts, 
and  thinking  to  himself:  "  By  this  morality,  or  by 
this  observance,  or  by  this  austerity,  or  by  this  reli- 
gious life,  I  shall  become  an  angel,  or  one  of  the 
angels!"  his  mind  does  not  incline  to  zeal,  exertion, 
perseverance,  and  struggle. 

'  But  whosesoever  mind  Inclineth  not  toward  zeal, 
exertion,  perseverance,  and  struggle,  he  has  not 
broken  through  this  fifth  spiritual  bondage. 

'  It  Is  such  a  one,  O  Bhikkhus,  who  has  not 
broken  through  the  five  kinds  of  mental  bondage. 

^  Annatara?;?  deva-nikayaw.  Compare  Mahaparinibbana 
Sutta,  Chap.  I,  §  11,  Chap.  II,  §  9. 

Q  2 


2  28  BARRENNESS  AND  BONDAGE. 

13.  '  And  whatsoever  brother,  O  Bhikkhus,  has 
not  quite  become  free  from  the  five  kinds  of  spiritual 
barrenness,  has  not  altogether  broken  through  the 
five  kinds  of  mental  bondage — that  such  a  one 
should  reach  up  to  the  full  advantage  of,  should 
attain  to  the  full  growth  in,  to  full  breadth  in,  this 
doctrine  and  discipline — that  can  in  no  wise  be ! 


14.  *  But  whatsoever  brother,  O  Bhikkhus,  has 
become  quite  free  from  the  five  kinds  of  mental 
barrenness,  has  altogether  broken  through  the  five 
kinds  of  spiritual  bondage — that  such  a  one  should 
reach  up  to  the  full  advantage  of,  should  attain  to 
full  growth  in,  to  full  breadth  in,  this  doctrine  and 
discipline — that  can  well  be ! ' 

15.  'And  who  has  become  free  from  the  five 
kinds  of  spiritual  barrenness  ? ' 

'  In  the  first  place,  O  Bhikkhus,  when  a  brother 
does  not  doubt  in  the  Teacher  (Sattha),  is  not 
uncertain  regarding  him,  has  confidence  in  him,  and 
has  faith  in  him  ;  then  his  mind  does  incline  to  zeal, 
exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  first  spiritual  barrenness. 

16.  'And  further,  O  Bhikkhus,  when  a  brother 
does  not  doubt  in  the  System  of  Belief  (Dhamma), 
is  not  uncertain  regarding  it,  has  confidence  in  it, 
and  has  faith  in  it ;  then  his  mind  does  incline  to 
zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  second  spiritual  barrenness. 

17.  'And  further,  O  Bhikkhus,  when  a  brother 


^ETOKHILA    SUTTA.  2  29 

does  not  doubt  in  the  Brotherhood  (Saiigha),  is  not 
uncertain  about  it,  has  confidence  in  it,  and  has  faith 
in  it ;  then  his  mind  does  inchne  to  zeal,  exertion, 
perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  third  spiritual  barrenness. 

i8.  'And  further,  O  Bhikkhus,  when  a  brother 
does  not  doubt  in  the  System  of  Self-culture  (Sik- 
kha),  is  not  uncertain  about  it,  has  confidence  in  it, 
and  has  faith  in  it ;  then  his  mind  does  incline  to 
zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  fourth  spiritual  barrenness. 

19.  'And  further,  O  Bhikkhus,  when  a  brother 
is  not  angry  with  his  fellow-disciples,  is  not  discon- 
tented with  them,  is  not  excited  against  them,  is  not 
barren  towards  them,  the  mind  of  the  brother,  O 
Bhikkhus,  who  is  thus  not  angry  with  his  fellow- 
disciples,  not  discontented  with  them,  not  excited 
against  them,  not  barren  towards  them,  does  incline 
toward  zeal,  exertion,  perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  fifth  spiritual  barrenness.' 


20.  '  And  who  has  broken  through  the  five  kinds 
of  spiritual  bondage  ? ' 

'  In  the  first  place,  O  Bhikkhus,  when  a  brother 
has  got  rid  of  the  passion  after  lusts  (kame),  has 
got  rid  of  the  desire  after  lusts,  has  got  rid  of 
the  attraction  to  lusts,  has  got  rid  of  the  thirst  for 


2^0  BARRENNESS    AND    BONDAGE. 


lusts,  has  got  rid  of  the  fever  of  kist,  has  got  rid  of 
the  craving  after  lusts. — 

'Whatsoever  brother,  O  Bhikkhus,  has  got  rid 
of  the  passion  after  lusts,  has  got  rid  of  the  desire 
after  lusts,  has  got  rid  of  the  attraction  to  lusts,  has 
got  rid  of  the  thirst  for  lusts,  has  got  rid  of  the 
fever  of  lust,  has  got  rid  of  the  craving  after  lusts, 
his  mind  does  incline  to  zeal,  exertion,  perseverance, 
and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  first  spiritual  bondage. 

2  1.  'And,  further,  O  Bhikkhus,  when  a  brother 
has  got  rid  of  the  passion  after  a  body  (kaye),  has 
got  rid  of  the  desire  after  a  body,  has  got  rid  of  the 
attraction  to  a  body,  has  got  rid  of  the  thirst  for  a 
body,  has  got  rid  of  the  fever  of  a  body,  has  got  rid 
of  the  craving  after  a  body. — 

'Whatsoever  brother,  O  Bhikkhus,  has  got  rid 
of  the  passion  after  a  body,  has  got  rid  of  the  desire 
after  a  body,  has  got  rid  of  the  attraction  to  a  body, 
has  got  rid  of  the  thirst  for  a  body,  has  got  rid  of 
the  fever  of  a  body,  has  got  rid  of  the  craving  after 
a  body,  his  mind  does  incline  to  zeal,  exertion,  per- 
severance, and  struggle. 

'But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  second  spiritual  bondage 

2  2.  'And  further,  O  Bhikkhus,  when  a  brother 
has  got  rid  of  the  passion  for  a  form  (rupe),  has 
got  rid  of  the  desire  after  a  form,  has  got  rid  of  the 
attraction  to  a  form,  has  got  rid  of  the  thirst  for  a 
form,  has  got  rid  of  the  fever  of  a  form,  has  got 
rid  of  the  craving  after  a  form. — - 


^ETOKHILA    SUTTA.  23  I 

'Whatsoever  brother,  O  Bhikkhus,  has  got  rid 
of  the  passion  for  a  form,  has  got  rid  of  the  desire 
after  a  form,  has  got  rid  of  the  attraction  to  a  form, 
has  got  rid  of  the  thirst  for  a  form,  has  got  rid 
of  the  fever  of  a  form,  has  got  rid  of  the  craving 
after  a  form,  his  mind  does  inchne  to  zeal,  exertion, 
perseverance,  and  struggle. 

'But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  third  spiritual  bondage. 

23.  'And  further,  O  Bhikkhus,  when  a  brother 
does  not,  having  eaten  enough  and  to  satiety,  begin 
to  follow  after  the  ease  of  sleep,  the  ease  of  softness, 
the  ease  of  sloth. 

'Whatsoever  brother,  O  Bhikkhus,  does  not, 
having  eaten  enough  and  to  satiety,  begin  to  follow 
after  the  ease  of  sleep,  the  ease  of  softness,  the  ease 
of  sloth,  his  mind  does  incline  to  zeal,  exertion, 
perseverance,  and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  fourth  spiritual  bondage  \ 

24.  'And  further,  O  Bhikkhus,  when  a  brother 
has  not  adopted  the  religious  life  In  the  aspiration 
of  belonging  to  some  one  or  other  of  the  angel 
hosts,  thinking  to  himself:  "By  this  morality,  or 
by  this  observance,  or  by  this  austerity,  or  by  this 
religious  life,  I  shall  become  an  angel,  or  one  of  the 
angels ! " — 

'Whatsoever    brother,    O    Bhikkhus,    has    not 


^  In  this  section,  and  in  section  11,  I  have  rendered  sukha  by 
ease,  and  not  by  happiness,  as  I  think  the  former  is  ahvays  its 
more  exact  meaning  in  such  passages. 


2^2  BARRENNESS    AND    BONDAGE. 


adopted  the  religious  life  in  the  aspiration  of  be- 
longing to  some  one  or  other  of  the  angel  hosts, 
thinking  to  himself:  "  By  this  morality,  or  by  this 
observance,  or  by  this  austerity,  or  by  this  religious 
life,  I  shall  become  an  angel,  or  one  of  the  angels !" 
his  mind  does  incline  to  zeal,  exertion,  perseverance, 
and  struggle. 

'  But  whosesoever  mind  inclineth  towards  zeal, 
exertion,  perseverance,  and  struggle,  he  has  become 
free  from  this  fifth  spiritual  bondage. 

'  It  is  such  a  one,  O  Bhikkhus,  who  has  broken 
through  the  five  kinds  of  spiritual  bondage. 

25.  'Whatsoever  brother,  O  Bhikkhus,  has  be- 
come quite  free  from  the  five  kinds  of  mental 
barrenness,  has  altogether  broken  through  the  five 
kinds  of  spiritual  bondage — that  such  a  one  should 
reach  up  to  the  full  advantage  of,  should  attain  to 
full  growth  in,  to  full  breadth  in,  this  doctrine  and 
discipline — that  can  well  be! 


26.  '  He  practises  the  (first)  road  to  saintship\ 
which  is  accompanied  by  the  union  of  the  will  to 
acquire  it  with  earnest  contemplation,  and  with  the 
struggle  against  sin.  He  practises  the  (second)  road 
to  saintship,  which  is  accompanied  by  the  union 
of  exertion  with  earnest  contemplation,  and  with 
the  struggle  against  sin.  He  practises  the  (third) 
road  to  saintship,  which  is  accompanied  by  the 
union  of  thought  with  earnest  contemplation,  and 
with  the  struggle  against  sin.  He  practises  the 
(fourth)  road  to  saintship,  which  is  accompanied 
by  the   union  of  investigation  with  earnest  con- 

^  Iddhipadara.     Here  Iddhi  must  be  (spiritual)  welfare. 


A'ETOKHILA    SUTTA.  23; 


templation  and  the  struggle  against  sin\ — and  strong 
determination  too  as  a  fifth. 

27.  'The  brother,  O  Bhikkhus,  thus  endowed 
with  fifteenfold  determination^  becomes  destined 
to  come  forth  into  the  Hght,  capable  of  the  higher 
wisdom,  sure  of  attaining  to  the  supreme  security  ^ 

2S.  'Just,  O  Bhikkhus,  as  when  a  hen  has 
eight  or  ten  or  twelve  eggs,  and  the  hen  has  pro- 
perly brooded  over  them,  properly  sat  upon  them, 
properly  sat  herself  round  them,  however  much  such 
a  wish  may  arise  on  her  heart  as  this,  "  O  would 
that  my  little  chickens  should  break  open  the  egg- 
shell with  the  points  of  their  claws,  or  with  their 
beaks,  and  come  forth  into  the  light  in  safety!"  yet 
all  the  while  those  little  chickens  are  sure  to  break  the 
egg-shell  with  the  points  of  their  claws,  or  with  their 
beaks,  and  to  come  forth  into  the  light  in  safety. 

29.  '  Just  even  so,  a  brother  thus  endowed  with 
fifteenfold  determination  is  sure  to  come  forth  into 
the  light,  sure  to  reach  up  to  the  higher  wisdom, 
sure  to  attain  to  the  supreme  security^!' 

^  The  text  of  this  section,  so  far,  will  be  found  in  Childers's 
dictionary,  sub  voce  Iddhipado. 

^  That  is,  the  four  Iddhipadas,  and  UssolM,  each  multiplied 
by  three. 

^  Anuttarassa  Yogakkhemassa ;  that  is,  Nirvana.  Com- 
pare Dhammapada,  ver.  23  and  p.  180. 

*  The  tertium  quid  of  the  parable  is  the  absolute  certainty  of 
the  event  which  will  follow  on  the  hen  having  duly  and  diligently 
followed  the  law  of  her  instinct,  even  though  she,  meanwhile,  in 
her  ignorance,  be  full  of  doubt  and  desire.  The  certainty  of  the 
delivery  of  a  woman  with  child  is  not  unfrequently  used  as  a 
symbol  of  what  can  be  absolutely  depended  upon.  So  of  'the 
word  of  the  glorious  Buddhas,'  which  endureth  for  ever,  in  '  Bud- 
dhist Birth  Stories,' p.  18.  I  have  attempted  to  imitate  the  play  in 
the  text  upon  the  two  words  for  the  '  coming  forth  into  the  light,' 


2  34  BARRENNESS  AND  BONDAGE. 

30.  Thus  Spake  the  Blessed  One.  And  those 
Brethren,  deHghted  in  heart,  exalted  the  word  of 
the  Blessed  One. 


End  of  the  Sutta,  the  sixth,  on  barrenness  and 
bondage. 


figuratively  and  literally,  of  the  disciple  and  of  the  little  chicken. 
The  first  is  in  Pali  bhabbo  abhinibbidaya  (from  vid),  the  latter 
is  aho  vata  .  .  .  sotthina  abhinibbhi^^eyyan  (from  bhid). 
On  samma-paribhavitani,  here  applied  to  the  a.nda,ni,  see 
above,  Mahaparinibbana  Sutta,  Chap.  I,  §  12,  note. 


1 


MAHA-SUDASSANA 
SUTTA. 


INTRODUCTION 


TO   THE 


MAHA-SUDASSANA    SUTTA. 


The  following  translation  is  made  from  a  text  based  on 
three  MSS,  from  the  same  sources  as  those  referred  to  at 
the  commencement  of  the  Tevi^^a  Sutta,  and  referred  to  in 
my  notes  by  the  same  letters. 

This  Sutta  follows  in  the  Digha  Nikaya  immediately 
after  the  Book  of  the  Great  Decease,  and  is  based  on  the 
same  legend  as  the  Maha-Sudassana  6^ataka,  No.  95  in 
Mr.  Fausboll's  edition.  As  the  latter  differs  in  several 
important  particulars  from  our  Sutta,  it  is  probably  not 
taken  directly  from  it,  but  is  merely  derived  from  the 
same  source.  To  facilitate  comparison  between  the  two 
I  add  here  a  translation  of  the  Cataka,  which  has  not  been 
reached  as  yet  in  my  '  Buddhist  Birth  Stories/  and  which 
is  very  short. 

The  part  enclosed  in  brackets  [  ]  is  the  comment,  w^hich 
was  probably  written  in  Ceylon  in  the  fifth  century  of  our 
era,  and  I  have  included  that  part  of  the  comment  which 
is  explanatory  of  the  words  in  the  verse,  as  it  is  of  more 
than  usual  interest.  There  is  every  reason  to  believe,  for 
the  reasons  given  in  the  Introduction  to  the  '  Buddhist  Birth 
Stories,'  that  the  stories  themselves  belong  to  a  very  early 
period  in  the  history  of  Buddhism  ;  and  we  may  be  sure 
that  if  this  particular  story  had  been  abstracted  by  the 
author  of  the  commentary  from  our  Sutta,  he  would  not 
have  ventured  to  introduce  such  serious  changes  into  what 
he  regarded  as  sacred  writ. 


238  MAHA-SUDASSANA    SUTTA. 


MAHA-SUDASSANA    GATAKA. 


THE  GREAT  KING  OF  GLORY. 

['How  transient  are  all  component  things.' 
This  the  Master  told  when  lying  on  his  death-couch,  con- 
cerning that  word  of  Ananda  the  Thera,  when  he  said, '  Do 
not,  O  Blessed  One,  die  in  this  little  town,'  and  so  on. 

When  the  Tathagata  was  at  the  6^etavana^  he  thought 
'  the  Thera  Sariputta,  who  was  born  at  Nalagdma,  has  died, 
on  the  day  of  the  full  moon  in  the  month  of  Kattika,  in 
that  very  village ^ ;  and  Maha  Moggallana  in  the  latter,  the 
dark  half  of  that  same  month.  As  my  two  chief  disciples 
are  thus  dead,  I  too  will  pass  away  at  Kusinara.'  There- 
upon he  proceeded  straight  on  to  that  place,  and  lay  down 
on  the  Uttara-sisaka  couch,  between  the  twin  Sala  trees, 
never  to  rise  again. 

Then  the  venerable  Ananda  besought  him,  saying,  '  Let 


1  It  is  not  easy  with  our  present  materials  to  reconcile  the  apparently  con- 
flicting statements  with  regard  to  the  Buddha's  last  journey.  According  to 
the  Malalankara-vatthu  this  refers  here  to  a  residence  at  the  Getavana,  which 
took  place  between  the  end  of  §  30  in  Chap.  II,  in  the  Book  of  the  Great 
Decease,  and  the  beginning  of  §  31.  It  will  be  noticed  that  §  31  speaks  of 
'  the  monastery,'  which  is  apparently  an  undesigned  confirmation  of  this  tra- 
dition. (Such  undesigned  circumstances,  however  really  undesigned,  are  very 
far,  of  course,  from  proving  the  actual  truth  of  the  tradition.  They  would  only 
show  that  it  was  older  than  the  time  when  the  works  in  which  they  occur  were 
put  into  their  present  shape.) 

Mr.  Fausboll,  by  his  punctuation,  includes  these  words  in  the  following 
thought  ascribed  to  the  Blessed  One,  but  I  think  they  only  describe  the  time 
at  which  the  thought  is  supposed  to  have  arisen. 

^  Or  perhaps  'at  Varaka.'  I  do  not  understand  the  word  varaka,  which 
has  puzzled  Mr.  Fausboll.  The  modem  name  of  the  village,  afterwards  the 
site  of  the  famous  Buddhist  university  of  Nalanda,  is  Baragaon.  The  full- 
moon  day  in  Kattika  is  the  ist  of  December.  An  account  of  the  death  of 
Sariputta  will  be  found  in  the  Malalankara-vatthu  (Bigandet, '  Legend,'  &c., 
3rd  ed.,  II,  1-25),  and  of  the  murder  of  Moggallana  by  the  Niganthas  in  the 
Dhammapada  commentary  (Fausboll,  p.  298  seq),  of  which  Spence  Hardy's 
account  ('  Manual  of  Buddhism,'  p.  338)  is  nearly  a  translation  ;  and  Bigandet's 
account  (loc.  cit.  pp.  25-27)  is  an  abridgment. 


INTRODUCTION.  239 


not  the  Blessed  One  die  in  this  little  township^,  in  this 
little  town  in  the  jungle,  in  this  branch  township.  Let  the 
Blessed  One  die  in  one  of  the  other  great  cities,  such  as 
Ra^agaha,  and  the  rest ! ' 

But  the  Master  answered, '  Say  not,  Ananda,  that  this  is 
a  little  township,  a  little  town  in  the  jungle,  a  branch  town- 
ship. I  was  dwelling  formerly  in  this  town  at  the  time 
when  I  was  Sudassana,  the  king  of  kings ;  and  then  it  was 
a  great  city,  surrounded  by  a  jewelled  rampart,  twelve 
leagues  in  length  ! ' 

And  at  the  request  of  the  Thera,  he,  telling  the  tale, 
uttered  the  Maha- Sudassana  Sutta.] 

Now  on  that  occasion  when  Queen  Subhadda  saw  Maha 
Sudassana,  when  he  had  come  down  out  of  the  Palace  of 
Righteousness,  and  was  lying  down,  not  far  off,  on  the 
appropriate  couch,  spread  out  in  the  grove  of  the  seven 
kinds  of  gems,  and  when  she  said  :  '  Thine,  O  king,  are 
these  four  and  eighty  thousand  cities,  of  which  the  chief  is 
the  royal  city  of  Kusavati.    Quicken  thy  desire  after  these  !' 

Then  replied  Maha  Sudassana,'  Speak  not  thus,  O  queen  ! 
but  exhort  me  rather,  saying,  "  Cast  away  desire  for  these, 
long  not  after  them^  !  " ' 

And  when  she  asked,  'Why  so,  O  king?'  'To-day  my 
time  is  come,  and  I  shall  die !'  was  his  reply  ^. 

Then  the  weeping  queen,  wiping  her  eyes,  brought  her- 
self with  difficulty  and  distress  to  address  him  accordingly. 
And  having  spoken,  she  wept,  and  lamented ;  and  the 
other  four  and  eighty  thousand  women  wept  too,  and 
lamented  ;  and  of  the  attendant  courtiers  not  one  could 
restrain  himself,  but  all  also  wept. 

But  the  Bodisat  stopped  them  all,  saying,  '  Enough  my 
friends!  Be  still!'  And  he  exhorted  the  queen,  saying, 
'  Neither  do  thou,  O  queen,  weep  :  neither  do  thou  lament. 
For  even  unto  a  grain  of  sesamum  fruit  there  is  no  such 

*  Khuddaka-nagarake.    See  the  note  on  Mahaparinibbana  Sutta,  ver.  60. 
^  Both  these  speeches  are  different  from  those  given  on  the  same  occasion 
in  the  Sutta  below. 

^  This  question  and  answer  are  not  in  the  Sutta. 


240  MAHA-SUDASSANA    SUTTA. 

thing  as  a  compound  which  is  permanent !     All  are  tran- 
sient, all  have  the  inherent  quality  of  dissolution  ! ' 

And  when  he  had  so  said,  he  further  uttered  this  stanza : 

'  How  transient  are  all  component  things ! 
Growth  is  their  nature  and  decay : 
They  are  produced,  they  are  dissolved  again : 
And  then  is  best, — when  they  have  sunk  to  restM' 

[In  these  verses  the  words  'How  transient  are  all 
component  things  !'  mean  'Dear  lady,  Subhadda,  where- 
soever and  by  whatsoever  causes  made  or  come  together, 
compounds^, — that  is,  all  those  things  which  possess  the 
essential  constituents  (whether  material  or  mental)  of  exist- 
ing things^, — all  these  compounds  are  impermanence  itself. 
For  of  these  form^  is  impermanent,  reason^  is  imperma- 
nent, the  (mental)  eye^  is  impermanent,  and  qualities'^ 
are  impermanent.  And  whatever  treasure  there  be,  whether 
conscious  or  unconscious,  that  is  transitory.  Understand 
therefore  "How  transient  are  all  component  things  !" 

'And  why?  "Growth  is  their  nature  and  decay." 
These,  all,  have  the  inherent  quality  of  coming  into  (indi- 
vidual) existence,  and  have  also  the  inherent  quality  of 
growing  old;  or  (in  other  words)  their  very  nature  is  to 
come  into  existence  and  to  be  broken  up.  Therefore  should 
it  be  understood  that  they  are  impermanent. 

'And  since  they  are  impermanent,  when  "they  are 
produced,  they  are  dissolved  again."  Having  come 
into  existence,  having  reached  a  state ^,  they  are  surely 
dissolved.  For  all  these  things  come  into  existence,  taking 
an  individual  form ;  and  are  dissolved,  being  broken  up. 
To  them  as  soon  as  there  is  birth,  there  is  what  is  called  a 
state  ;  as  soon  as  there  is  a  state,  there  is  what  is  called 


^  All  this  is  omitted  in  the  Sutta.  It  is  true  the  verse  occurs  there,  but  it 
is  placed  in  the  Sutta  in  the  mouth  of  the  Teacher,  after  the  account  of  Maha 
Sudassana's  death. 

The  last  clause  is  literally,  '  Blessed  is  their  cessation,'  where  the  word  for 
cessation,  upasamo,  is  derived  from  the  word  sam,  'to  be  calm,  to  be  quiet,' 
and  means  cessation  by  sinking  into  rest.     Compare  below. 

^  Safikhara.  ^  Khandayatanadayo.  *  Rupa?n. 

^  Yinua.n3.7n.  ^  A'akkhuw.  '  Dhamma.  *  Thiti. 


INTRODUCTION.  24 1 


disintegration^.  For  to  the  unborn  there  is  no  such 
thing-  as  state,  and  there  is  no  such  thing  as  a  state  which 
is  without  disintegration.  Thus  are  all  compounds,  having 
attained  to  the  three  characteristic  marks  (of  imperma- 
nency,  pain,  and  want  of  any  abiding  principle  ^),  subject, 
in  this  way  and  in  that  way,  to  dissolution.  All  these 
component  things  therefore,  without  exception,  are  imper- 
manent, momentary^,  despicable,  unstable,  disintegrating, 
trembling,  quaking,  unlasting,  sure  to  depart  ^,  only  for  a 
time^,  and  without  substance; — as  temporary^  as  a  phan- 
tom, as  the  mirage,  or  as  foam ! 

'How  then  in  these,  dear  lady  Subhadda,  is  there  any 
sign  of  ease?  Understand  rather  that  "then  is  best, 
when  they  have  sunk  to  rest  ;"  but  their  sinking  to 
rest,  their  cessation,  comes  from  the  cessation  of  the  whole 
round  (of  life),  and  is  the  same  as  Nirvana.  That  and 
this  are  one  ^.    And  hence  there  is  no  such  thing  as  ease.'] 


And  when  Maha  Sudassana  had  thus  brought  his  dis- 
course to  a  point  with  the  ambrosial  great  Nirva;/a,  he 
made  exhortation  also  to  the  rest  of  the  great  multitude, 
saying,  '  Give  gifts !  Observe  the  precepts !  Keep  the 
sacred  days'^!'  and  became  an  inheritor  of  the  world  of 
the  gods. 

[When  the  Master  had  concluded  this  lesson  in  the 
truth,  he  summed  up  the  6"ataka,  saying,  '  She  who  was 
then  Subhadda  the  queen  was  the  mother  of  Rahula,  the 
great  adviser  was  Rahula,  the  rest  of  the  retinue  the  Bud- 
dha's retinue,  and  Maha  Sudassana  I  myself.'] 


*  Bhaiigo. 

^  AneA'ytaw,  dukkha?n,  anattaw.     See  Gataka  I,  275;  and,  on  the  last, 
Mahaparinibbana  Siitta  I,  10,  and  Maha  Vagga  I,  vi,  38-47. 
'  Kha«ika.    See  Oldenberg's  note  on  D)pava?«sa  I,  53. 

*  Pay  at  a,  literally  'departed.'    The  forms  pay  at  i  and  pay  a  to,  given  by 
Childers,  should  be  corrected  into  payati  and  pay  a  to.     See  Gataka  1, 146. 

*  Tavakalika.     See  Gataka  I,  121,  where  the  word  is  used  of  a  cart  let 
out  on  hire  for  a  time  only. 

*  Tad  ev  ekaw  ekaw,  which  is  not  altogether  without  ambiguity. 
'  This  paragraph,  too,  is  omitted  in  the  Sutta. 

[II]  R 


242  MAHA-SUDASSANA    SUTTA. 

The  word  translated  'component  things'  or  'compounds' 
in  this  6^ataka  is  sahkhara,  hterally  confections,  from 
kar,  'to  do,'  and  sam,  'together.'  It  is  a  word  very  fre- 
quently used  in  Buddhist  writings,  and  a  word  consequently 
of  many  different  connotations  ;  and  there  is,  of  course,  no 
exactly  corresponding  word  in  English.  '  Production'  would 
often  be  very  nearly  correct,  although  it  fails  entirely  to 
give  the  force  of  the  preposition  sam  ;  but  a  greater  objec- 
tion to  that  word  is  the  fact  that  it  is  generally  used,  not 
of  things  that  have  come  into  being  of  themselves,  but  of 
things  that  have  been  produced  by  some  one  else.  It 
suggests,  if  it  does  not  imply,  a  producer ;  which  is  con- 
trary to  the  whole  spirit  of  the  Buddhist  passages  in  which 
the  word  sank  liar  a  occurs.  In  this  important  respect  the 
word  '  compound '  is  a  much  more  accurate  translation, 
though  it  lays  somewhat  too  much  stress  on  the  sam. 

The  term  Confections  (to  coin  a  rendering)  is  sometimes 
used,  as  in  the  first  line  of  these  verses  (as  used  in  this  con- 
nection), to  denote  all  things  which  have  been  brought 
together,  made  up,  by  pre-existing  causes  ;  and  in  this 
sense  it  includes,  as  the  commentator  here  points  out,  all 
those  material  or  mental  qualities  which  unite  to  form 
an  individual,  a  separate  thing  or  being,  whether  conscious 
or  unconscious. 

It  is  more  usually  used,  with  special  reference  to  their 
origin  from  pre-existing  causes,  and  with  allusion  to  the 
wider  class  denoted  by  the  same  word^  of  the  mental  con- 
fections only,  of  all  sentient  beings  generally,  or  of  man 
alone.  In  this  sense  it  forms  by  itself  one  of  the  five 
classes  or  aggregates  (khandha)  into  which  the  material 
and  mental  qualities  of  each  separate  individual  are  divided 
in  Buddhist  writings — the  class  of  dispositions,  capabilities, 
and  all  that  goes  together  to  make  what  we  call  character. 
This  class  has  naturally  enough  been  again  divided  and 
subdivided  ;  and  a  full  list  of  the  Confections  in  this  sense, 
as  now  acknowledged  by  orthodox  Buddhists,  will  be  found 
in  my  manual  '  Buddhism.'  At  the  time  when  the  Pali 
Pi/akas  reached  their  present  form,  no  such  elaborate  list 
of  Confections  in  detail  seems  to  have  been  made  ;  but  the 


INTRODUCTION.  24; 


general  sense  of  the  word  was,  as  is  quite  clear  from  the 
passages  in  which  it  occurs,  the  idea  which  these  details 
together  convey.  It  is  this  second  and  more  usual  meaning 
of  the  term  which  is  more  especially  emphasised  in  the 
concluding  verse  of  the  above  stanza. 


I  have  ventured  to  dwell  so  far  on  the  word  Confections, 
because  the  commentator  here  says  that  the  cessation  of 
these  Confections  is  the  same  thing  as  Nirvawa  ;  and  the 
question  of  Nirvana  engrosses  so  large  a  share  of  the 
attention  of  those  who  are  interested  in  Buddhism. 

Whether  it  is  entitled  to  do  so  is  open  to  serious  question. 
The  Buddhist  salvation  was  held  to  consist  in  a  change  of 
heart,  a  modification  of  personal  character,  to  be  attained 
to  in  this  world,  and  forming  the  subject  of  Gotama's  first 
discourse,  '  The  Foundation  of  the  Kingdom  of  Righteous- 
ness \'  When  looked  at  from  different  points  of  view  this 
state  of  mind  was  denoted,  in  the  very  numerous  passages 
in  which  it  is  mentioned  or  referred  to,  under  a  great  variety 
of  different  names  or  epithets,  suggestive  of  the  different 
points  of  view  from  which  it  could  be  regarded.  The  term 
Nibbana,  or  Nirvana,  is  only  one  of  those  epithets ;  and  it 
is  a  most  significant  fact,  to  which  I  would  invite  especial 
attention,  that  it  is  an  epithet  comparatively  very  seldom 
employed  in  the  Pali  Pi/akas  themselves.  It  is  to  the  state 
of  mind  itself,  the  salvation  which  every  Arahat  has  reached 
while  yet  alive,  in  a  word,  to  Arahatship,  that  importance 
ought  to  be  attached,  rather  than  to  that  particular  conno- 
tation of  it  suggested  by  the  word  Nirvawa. 

One  of  the  many  ideas  involved  in  Arahatship  was  the 
absolute  dissolution  of  individuality.  Gotama,  whether 
rightly  or  wrongly  is  here  of  no  importance,  held  that 
freedom  from  pain,  absolute  ease,  happiness,  was  incom- 
patible with  existence  as  a  distinct  individual  (whether 
animal,  god,  or  man).  The  cessation  of  the  Confections, 
so  far  from  being  a  thing  to  be  dreaded,  was  the  inevitable 
result  of  the  emancipation  of  heart  and  mind  in  Arahatship. 

*  The  Dhamma-ztakka-ppavattana  Sutta,  translated  below. 
R  2 


244  MAHA-SUDASSANA    SUTTA. 

But  it  was  not  a  thing  to  be  desired,  and  could  not,  in  fact, 
be  brought  about  apart  from  all  the  other  things  involved 
in  Arahatship.  The  formation  of  these  Confections  ceases 
in  Nirva;?a,  and  in  Nirvawa  alone ;  and  when  the  poet 
declares  that  their  cessation  is  blessed,  he  is  saying  the 
same  thing  as  if  he  had  said  '  Nirvawa  is  blessed  ^,' 


Turning  now  to  the  Sutta  itself,  we  find  that  the  portion 
of  the  legend  omitted  in  the  6^ataka  throws  an  unexpected 
light  upon  the  tale  ;  for  it  commences  with  a  long  descrip- 
tion of  the  riches  and  glory  of  Maha  Sudassana,  and  reveals 
in  its  details  the  instructive  fact  that  the  legend  is  nothing 
more  nor  less  than  a  spiritualist's  sun-myth. 

It  cannot  be  disputed  that  the  sun-myth  theory  has 
become  greatly  discredited,  and  with  reason,  by  having 
been  used  too  carelessly  and  freely  as  an  explanation  of 
religious  legends  of  different  times  and  countries  which 
have  really  no  historical  connection  with  the  earlier  awe  and 
reverence  inspired  by  the  sun.  The  very  mention  of  the 
word  sun-myth  is  apt  to  call  forth  a  smile  of  incredulity, 
and  the  undubitable  truth  which  is  the  basis  of  the  theory 
has  not  sufficed  to  protect  it  from  the  shafts  of  ridicule. 
The  '  Book  of  the  Great  King  of  Glory '  seems  to  afford 
a  useful  example  both  of  the  extent  to  which  the  theory 
may  be  accepted,  and  of  the  limitations  under  which  it 
should  always  be  applied. 

It  must  at  once  be  admitted  that  whether  the  whole 
story  is  based  on  a  sun-story,  or  whether  certain  parts  or 
details  of  it  are  derived  from  things  first  spoken  about  the 
sun,  or  not,  it  is  still  essentially  Buddhistic.  A  large  pro- 
portion of  its  contents  has  nothing  at  all  to  do  with  the 
worship  of  the  sun  ;  and  even  that  which  has,  had  not,  in 

'  In  this  respect  it  should  be  noticed  that  the  very  word  here  used  for  cessa- 
tion, upasamo,  is  used  as  one  among  a  string  of  epithets  of  Arahatship  at 
Dhamma-^akka-ppavattana  Sutta,  §  3,  =  Gataka  I,  97,  and  again  in  Dhamma- 
pada,  verses  368,  381.  In  this  last  passage  the  whole  of  the  phrase  in  the  last 
verse  in  our  stanza  recurs  in  the  accusative  case  as  an  equivalent  to  Arahatship, 
and  the  comma  inserted  by  Mr.  Fausboll  between  saiikhariipasamam  and 
sukhaw  is,  in  both  verses,  unnecessary. 


INTRODUCTION.  245 


the  mind  of  the  author,  when  the  book  was  put  together. 
Whether  indebted  to  a  sun-myth  or  not,  it  is  therefore 
perfectly  true  and  vaHd  evidence  of  the  reHgious  behef  of 
the  people  among  whom  it  was  current ;  and  no  more 
shows  that  the  Buddhists  were  unconscious  sun  worship- 
pers than  the  story  of  Samson,  under  any  theory  of  its 
possible  origin,  would  prove  the  same  of  the  Jews. 

What  we  really  have  is  a  kind  of  wonderful  fairy  tale,  a 
gorgeous  poem,  in  which  an  attempt  is  made  to  describe 
in  set  terms  the  greatest  possible  glory  and  majesty  of  the 
greatest  possible  king,  in  order  to  show  that  all  is  vanity, 
save  only  righteousness — just  such  a  poem  as  a  Jewish 
prophet  might  have  written  of  Solomon  in  all  his  glory.  It 
would  have  been  most  strange,  perhaps  impossible,  for  the 
author  to  refrain  from  using  the  language  of  the  only  poets 
he  knew,  who  had  used  their  boldly  figurative  language  in 
an  attempt  to  describe  the  appearance  of  the  sun. 

To  trace  back  all  the  rhetorical  phrases  of  our  Sutta  to 
their  earliest  appearance  in  the  Vedic  hymns  would  be  an 
interesting  task  of  historical  philology,  though  it  would 
throw  more  light  upon  Buddhist  forms  of  speech  than  upon 
Buddhist  forms  of  belief.  In  M.  Senart's  valuable  work,  '  La 
Legende  du  Bouddha,'  he  has  already  done  this  with  regard 
to  the  seven  treasures  (mentioned  in  the  early  part  of  the 
Sutta)  on  the  basis  of  the  corresponding  passage  in  the  later 
Buddhist  Sanskrit  poem  called  the  Lalita  Vistara.  The 
description  of  the  royal  city  and  of  its  wondrous  Palace  of 
Righteousness  have  been  probably  originated  by  the  author, 
though  on  the  same  lines  ;  and  it  reminds  one  irresistibly, 
in  many  of  its  expressions,  of  the  similar,  but  simpler  and 
more  beautiful  poem  in  which  a  Jewish  author,  some  three 
centuries  afterwards,  described  the  heavenly  Jerusalem. 

When  the  Northern  Buddhists,  long  afterwards,  had 
smothered  the  simple  teaching  of  the  founder  of  theiP 
religion  under  the  subtleties  of  theological  and  metaphy- 
sical speculation,  and  had  forgotten  all  about  the  Noble 
Path,  their  goal  was  no  longer  a  change  of  heart  in  the 
Arahatship  to  be  reached  on  earth,  but  a  life  of  happiness, 
under  a  change  of  outward  condition,  in  a  heaven  of  bliss 


246  MAHA-SUDASSANA    SUTTA. 

beyond  the  skies.  One  of  the  most  popular  books  among 
the  Buddhists  of  China  and  Japan  is  a  description  of  this 
heavenly  paradise  of  theirs,  called  the  Sukhavati-vyuha, 
the  '  Book  of  the  Happy  Country,'  the  Sanskrit  text  of 
which  has  been  just  published  by  Professor  Max  Miiller  in 
the  volume  of  the  Journal  of  the  Royal  Asiatic  Society 
for  the  present  year.  It  is  instructive  to  find  that  several 
of  the  expressions  used  are  word  for  word  the  same  as  the 
corresponding  phrases  in  the  '  Book  of  the  Great  King  of 
Glory.' 


THE  GREAT  KING  OF  GLORY\ 


MAHA-SXJDASSANA  -  SUTTA. 


Chapter  I. 


1.  Thus  have  I  heard.  The  Blessed  One  was 
once  staying  at  Kuslnara  in  the  Upavattana,  the 
Sala  grove  of  the  Mallas,  between  the  twin  Sdla 
trees,  at  the  time  of  his  death. 

2.  Now  the  venerable  Ananda  went  up  to  the  place 
where  the  Blessed  One  was,  and  bowed  down  before 
him,  and  took  his  seat  respectfully  on  one  side. 
And  when  he  was  so  seated,  the  venerable  Ananda 
said  to  the  Blessed  One  : 

^'Let  not  the  Blessed  One  die  in  this  little  wattel 
and  daub  town,  in  this  town  in  the  midst  of  the 
jungle,  in  this  branch  township.  For,  Lord,  there 
are  other  great  cities,  such  as  ATampa,  Ra^agaha, 
Savatthi,  Saketa,  Kosambi,  and  Benares.  Let  the 
Blessed  One  die  in  one  of  them.  There  there  are 
many  wealthy  nobles  and  Brahmans  and  heads  of 
houses,  believers  in  the  Tathdgata,  who  will  pay  due 
honour  to  the  remains  of  the  Tathagata.' 

3.  '  Say  not   so,  Ananda !     Say  not  so,  Ananda, 

^  Sudassana  means  '  beautiful  to  see,  having  a  glorious  appear- 
ance,' and  is  the  name  of  many  kings  and  heroes  in  Indian 
legend. 

"^  From  here  down  to  the  end  of  the  next  section  is  found  also, 
nearly  word  for  word,  in  the  Mahaparinibbana  Sutta,  above,  pp.  99, 
100.    Compare  also  Maha-Sudassana  Gataka,  No.  95. 


248  THE    GREAT    KING    OF    GLORY.  CH. 

that  this  is  but  a  small  wattel  and  daub  town,  a 
town  in  the  midst  of  the  jungle,  a  branch  township. 
Long  ago,  Ananda,  there  was  a  king,  by  name 
Maha-Sudassana,  a  king  of  kings,  a  righteous  man 
who  ruled  in  righteousness,  an  anointed  Kshatriya^ 
Lord  of  the  four  quarters  of  the  earth,  conqueror, 
the  protector  of  his  people,  possessor  of  the  seven 
royal  treasures.  This  Kusinara,  Ananda,  was  the 
royal  city  of  king  Maha-Sudassana,  under  the  name 
of  Kus^vati^  and  on  the  east  and  on  the  west  it  was 
twelve  leagues  in  length,  and  on  the  north  and  on 
the  south  it  was  seven  leagues  in  breadth.  That 
royal  city  Kusavatt,  Ananda,  was  mighty,  and  pros- 
perous, and  full  of  people,  crowded  with  men,  and 
provided  with  all  things  for  food.  Just,  Ananda, 
as  the  royal  city  of  the  gods,  A/akamanda  by  name, 
is  mighty,  prosperous,  and  full  of  people,  crowded 
with  the  gods,  and  provided  with  all  kinds  of  food, 
so,  Ananda,  was  the  royal  city  Kusavatt  mighty  and 
prosperous,  full  of  people,  crowded  with  men,  and 
provided  with  all  kinds  of  food.  Both  by  day  and 
by  night,  Ananda,  the  royal  city  Kusavati  resounded 

^  Khattiyo  muddhavasitto,  which  does  not  occur  in  the 
Mahaparinibbana  Sutta,  the  INIahapadhana  Sutta,  the  Lakkha«a 
Sutta,  and  other  places  where  this  stock  description  of  a  ^akka- 
vatti  is  found.  It  is  omitted  also  in  the  Lalita  Vistara.  The 
Burmese  Phayre  MS.  of  the  India  Office  reads  here  muddabhi- 
sitto,  but  this  is  an  unnecessary  correction.  So  the  name  of  the 
Hindu  caste  mentioned  in  the  Sahyadri  Kha«^a  of  the  Skanda 
Pura«a  is  spelt  both  ways.  The  epithet  is  probably  inserted  here 
from  §  12  below. 

^  Kui-avati  was  the  name  of  a  famous  city  mentioned  as  the 
capital  of  Southern  Kusala  in  post-Buddhistic  Sanskrit  plays  and 
epic  poems.  In  the  Mahabharata  it  is  called  Ku^-avati.  It  is 
said  to  have  been  so  named  after  Ku^a,  son  of  Rama,  by  whom  it 
was  built;  and  it  is  also  called  KujasthaH. 


I.  MAHA-SUDASSANA    SUTTA.  249 

with  the  ten  cries  ;  that  is  to  say,  the  noise  of  ele- 
phants, and  the  noise  of  horses,  and  the  noise  of 
chariots  ;  the  sounds  of  the  drum,  of  the  tabor,  and 
of  the  lute  ;  the  sound  of  singing,  and  the  sounds  of 
the  cymbal  and  of  the  gong ;  and  lastly,  with  the 
cry,  "  Eat,  drink,  and  be  merry  M" 


4.  '  The  rojal  city  Kusavati,  Ananda,  was  sur- 
rounded by  Seven  Ramparts.  Of  these,  one 
rampart  was  of  gold,  and  one  of  silver,  and  one  of 
beryl,  and  one  of  crystal,  and  one  of  agate,  and  one 
of  coral,  and  one  of  all  kinds  of  gems  ^!' 

^  This  enureration  is  found  also  at  G'ataka,  p.  3,  only  that  the 
chank  is  added  there — wrongly,  for  that  makes  the  number  of 
cries  eleven. 

^  Beryl,  agate,  and  coral  are  doubtful  renderings  of  Pali  names 
of  precious  substances,  the  exact  meaning  of  which  has  been  dis- 
cussed on  the  very  slender  evidence  available  (and  hence,  it  seems 
to  me,  with  very  little  certain  result)  by  Burnouf  in  the  '  Lotus  de 
la  Bonne  Loi,'  pp.  319-321  ;  and  Professor  Max  Miiller  has  a  further 
note  in  the  Journal  of  the  Royal  Asiatic  Society,  1880,  p.  178. 
The  Pali  words  here  are  in  the  first  column  : 

1.  Sova7/«amayo,  Suvarwasya; 

2.  Rupimayo,  Rupasya; 

3.  Ve/uriyamayo,  Vaii^uryasya ; 

4.  Phalikamayo,  Spha/ikasya  ; 

5.  Lohitahkamayo,  Lohitamuktasya ; 

6.  Masaragallamayo,  Asmagarbhasya ; 

7.  Sabbaratanamayo,  Musaragalvasya : 
those  in  the  second  being  taken  from  the  Sukhavativyuha  in  the 
passage  corresponding  to  §  6  below.  It  is  quite  possible  that 
the  writers  of  these  passages  used  the  rarer  words  only  as  names 
of  precious  substances,  without  attaching  any  clearly  distinct 
meaning  to  each  (compare  Rev.  xxi.  19-21).  The  Pali  author 
seems  to  have  been  hard  put  to  it  to  find  enough  names  to  fill  up 
the  sacred  number  seven ;  just  as  in  the  '  Seven  Jewels '  of  the 
Dhamma,  the  sacred  number  seven  is  reached  by  giving  to  one 
jewel  two  distinct  names  (Pank'  indriyani  =  pa7i;('a  balani). 
At  Aulla  Vagga  IX,  i,  4  we  find  the  following  enumeration  of 


250         THE  GREAT  KING  OF  GLORY.  CH. 

5.  '  To  the  royal  city  Kusavati,  Ananda,  there 
were  Four  Gates.  One  gate  was  of  gold,  and  one 
of  silver,  and  one  of  jade,  and  one  of  crystal.  At 
each  gate  seven  pillars  were  fixed ;  in  height  as 
three  times  or  as  four  times  the  heigfht  of  a  man. 
And  one  pillar  was  of  gold,  and  one  of  silver,  and 
one  of  beryl,  and  one  of  crystal,  and  one  of  agate, 
and  one  of  coral,  and  one  of  all  kinds  of  gems. 

6.  '  The  royal  city  Kusavati,  Ananda,  was  sur- 
rounded by  Seven  Rows  of  Palm  Trees.  One 
row  was  of  palms  of  gold,  and  one  of  silver,  and  one 
of  beryl,  and  one  of  crystal,  and  one  of  agate,  and 
one  of  coral,  and  one  of  all  kinds  of  gems. 

7.  *  And  the  Golden  Palms  had  trunks  of  gold, 
and  leaves  and  fruits  of  silver.  And  the  Silver 
Palms  had  trunks  of  silver,  and  leaves  and  fruits  of 
gold.  And  the  Palms  of  Beryl  had  trunks  of  beryl, 
and  leaves  and  fruits  of  crystal.  And  the  Crystal 
Palms  had  trunks  of  crystal,  and  leaves  and  fruits  of 
beryl.  And  the  Agate  Palms  had  trunks  of  agate, 
and  leaves  and  fruits  of  coral.  And  the  Coral  Palms 
had  trunks  of  coral,  and  leaves  and  fruits  of  agate. 
And  the  Palms  of  every  kind  of  Gem  had  trunks 
and  leaves  and  fruits  of  every  kind  of  gem. 

8.  -^'And  when  those  rows  of  palm  trees,  Ananda, 

ratawas  as  found  in  the  ocean,  though  only  Nos.  i,  4,  5,  6  are 
really  produced  there : 

1.  Mutta.  6.  Pava/a/«. 

2.  Ma«i.  7.  Ra^ataOT. 

3.  Ve/uriyo.  8.  Gatarupam. 

4.  Safikho.  9.  Lohitanko. 

5.  Sila.  10.  MasaragallaOT. 

^  This  section  and  §  9  should  be  compared  with  one  in  the 
Sukhavativyuha,  translated  by  Professor  Max  Miiller  as  follows 
(Journal  of  the  Royal  Asiatic  Society,  1880,  p.  170) : 

'And  again,  O  5'ariputra,  when  those  rows  of  palm  trees  and 


I.  MAHA-SUDASSANA    SUTTA.  25 1 

were  shaken  by  the  wind,  there  arose  a  sound  sweet, 
and  pleasant,  and  charming,  and  intoxicating. 

'Just,  Ananda,  as  the  seven  kind  of  instruments 
yield,  when  well  played  upon,  to  the  skilful  man,  a 
sound  sweet,  and  pleasant,  and  charming,  and  in- 
toxicating— just  even  so,  Ananda,  when  those  rows 
of  palm  trees  were  shaken  by  the  wind,  there  arose 
a  sound  sweet,  and  pleasant,  and  charming,  and 
intoxicating. 

9.  '  And  whoever,  Ananda,  in  the  royal  city 
Kusavati  were  at  that  time  gamblers,  drunkards, 
and  given  to  drink,  they  used  to  dance  round  to- 
gether to  the  sound  of  those  palms  when  shaken 
by  the  wind. 

10.  'The  Great  King  of  Glory,  Ananda,  was  the 
possessor  of  Seven  Precious  Things,  and  was 
gifted  with  Four  Marvellous  Powers.' 

'What  are  those  seven?' 

11.  ^ '  In  the  first  place,  Ananda,  when  the  Great 
King  of  Glory,  on  the  Sabbath  day^  on  the  day  of 

strings  of  bells  in  that  Buddha  country  are  moved  by  the  wind, 
a  sweet  and  enrapturing  sound  proceeds  from  them.  Yes,  O  Sari- 
putra,  as  from  a  heavenly  musical  instrument  consisting  of  a  hun- 
dred thousand  ko/is  of  sounds,  when  played  by  Aryas,  a  sweet 
and  enrapturing  sound  proceeds  ;  a  sweet  and  enrapturing  sound 
proceeds  from  those  rows  of  palm  trees  and  strings  of  bells  moved 
by  the  wind. 

'  And  when  the  men  there  hear  that  sound,  reflection  on  Buddha 
arises  in  their  body,  reflection  on  the  Law,  reflection  on  the 
Assembly.' 

Compare  also  below,  §  81,  and  (7ataka  I,  32. 

^  The  following  enumeration  is  found  word  for  word  in  several 
other  Pali  Suttas,  and  occurs  also,  in  almost  identical  terms,  in  the 
Lalita  Vistara  (Calcutta  edition,  pp.  14-19). 

'^  Uposatha,  a  weekly  sacred  day;  being  full-moon  day,  new- 
moon  day,  and  the  two  equidistant  intermediate  days.  Comp.  §  21. 


252  THE    GREAT    KING    OF    GLORY.  CH. 

the  full  moon,  had  purified  himself,  and  had  gone 
up  into  the  upper  story  of  his  palace  to  keep  the 
sacred  day,  there  then  appeared  to  him  the  heavenly 
Treasure  of  the  WheeP,  with  its  nave,  its  tire, 
and  all  its  thousand  spokes  complete. 

12.  'When  he  beheld  it  the  Great  King  of 
Glory  thought : 

*  "  This  saying  have  I  heard,  *  When  a  king  of 
the  warrior  race,  an  anointed  king,  has  purified 
himself  on  the  Sabbath  day,  on  the  day  of  the 
full  moon,  and  has  gone  up  into  the  upper  story 
of  his  palace  to  keep  the  sacred  day;  if  there 
appear  to  him  the  heavenly  Treasure  of  the 
Wheel,  with  its  nave,  its  tire,  and  all  its  thousand 
spokes  complete  —  that  king  becomes  a  king  of 
kings  invincible.'  May  I,  then,  become  a  king  of 
kings  invincible  ^." 

13.  'Then,  Ananda,  the  Great  King  of  Glory 
rose  from  his  seat,  and  reverently  uncovering  from 
one  shoulder  his  robe,  he  held  in  his  left  hand  a 
pitcher,  and  with  his  right  hand  he  sprinkled  water 
up  over  the  Wheel,  as  he  said : 

*  "  Roll  onward,  O  my  Lord,  the  Wheel !  O  my 
Lord,  go  forth  and  overcome!" 

14.  '  Then  the  wondrous  Wheel,  Ananda,  rolled 
onwards  towards  the  region  of  the  East,  and  after  it 
went  the  Great  King  of  Glory  ^  and  with  him  his 


^  ^akka-ratana^^z,  where  the  y^akka  is  the  disk  of  the  sun. 

^  A'akkavattira^a. 

^  Atha  kho  y^akka-ratana;«  puratthimawz  disa?^  pavatti 
anvad  eva  ra^a  Mahasudassano,  &c.  Here  anvad  must  be 
the  Sanskrit  a.nva.nL  The  Lalita  Vistara  has  anveti  in  the 
corresponding  passage,  and  the  (Phayre  Burmese)  MS.  here  reads 
anud  eva.     The  verb  in  the  second  clause  must  be  supplied,  as 


I.  MAHA-SUDASSANA   SUTTA.  253 

army,  horses,  and  chariots,  and  elephants,  and  men. 
And  in  whatever  place,  Ananda,  the  Wheel  stopped, 
there  the  Great  King  of  Glory  took  up  his  abode, 
and  with  him  his  army,  horses,  and  chariots,  and 
elephants,  and  men. 

15.  'Then,  Ananda,  all  the  rival  kings  in  the 
region  of  the  East  came  to  the  Great  King  of 
Glory  and  said : 

'  "  Come,  O  mighty  king  !  Welcome,  O  mighty 
king !  All  is  thine,  O  mighty  king  !  Do  thou,  O 
mighty  king,  be  a  Teacher  to  us  !  " 

16.  '  Thus  spake  the  Great  King  of  Glory  : 
'  "  Ye  shall  slay  no  living  thing. 

' "  Ye  shall  not  take  that  which  has  not  been 
given. 

' "  Ye  shall  not  act  wrongly  touching  the  bodily 
desires. 

'  "  Ye  shall  speak  no  lie, 

*  "  Ye  shall  drink  no  maddening  drink. 

'  "  Ye  shall  eat  as  ye  have  eaten  ^" 

17.  'Then,  Ananda,  all  the  rival  kings  in  the 
region  of  the  East  became  subject  unto  the  Great 
King  of  Glory. 

18.  'But  the  wondrous  Wheel,  Ananda,  having 
plunged  down  into  the  great  waters  in  the  East, 
rose  up  out  again,  and  rolled  onward  to  the  region 
of  the  South  [and  there  all  happened  as  had  hap- 


is  the  case  in  the  one  or  two  other  passages  where  I  have  met 
with  this  phrase. 

^  Yathabhuttawz  bhu?l^atha.  Buddhaghosa  has  no  comment 
on  this.  I  suppose  it  means,  '  Observe  the  rules  current  among 
you  regarding  clean  and  unclean  meats.'  If  so,  the  Great  King 
of  Glory  disregards  the  teaching  of  the  Amagandha  Sutta,  quoted 
in  'Buddhism,'  p.  131. 


254  THE    GREAT    KING    OF    GLORY.  CH. 

pened  in  the  region  of  the  East.  And  in  Hke 
manner  the  wondrous  Wheel  rolled  onward  to  the 
extremest  boundary  of  the  West  and  of  the  North  ; 
and  there,  too,  all  happened  as  had  happened  in  the 
region  of  the  East]. 

19.  'Now  when  the  wondrous  Wheel,  Ananda, 
had  gone  forth  conquering  and  to  conquer  o'er  the 
whole  earth  to  its  very  ocean  boundary,  it  returned 
back  again  to  the  royal  city  of  Kusavatt  and  re- 
mained fixed  on  the  open  terrace  in  front  of  the 
entrance  to  the  inner  apartments  of  the  Great  King 
of  Glory,  as  a  glorious  adornment  to  the  inner 
apartments  of  the  Great  King  of  Glory. 

20.  'Such,  Ananda,  was  the  wondrous  Wheel  which 
appeared  to  the  Great  King  of  Glory. 


21.  '  Now  further,  Ananda,  there  appeared  to  the 
Great  King  of  Glory  the  Elephant  Treasure  ^ 
all  white,  sevenfold  firm  ^,  wonderful  in  power,  flying 
through  the  sky — the  Elephant-King,  whose  name 
was  "  The  Changes  of  the  Moon  ^" 

22.  '  When  he  beheld  it  the  Great  King  of  Glory 
was  pleased  at  heart  at  the  thought : 


*  Hatthi-ratana. 

'^  Satta-ppatittho,  that  is,  perhaps,  in  regard  to  its  four  legs, 
two  tusks,  and  trunk.  The  expression  is  curious,  and  Buddha - 
ghosa  has  no  note  upon  it.  It  is  quite  possible  that  it  merely  sig- 
nifies '  exceeding  firm,'  the  number  seven  being  used  without  any 
hard  and  fast  interpretation. 

'  Uposatho.  In  the  Lalita  Vistara  its  name  is  'Wisdom' 
(Bodhi).  Uposatha  is  the  name  for  the  sacred  day  of  the  moon's 
changes — first,  and  more  especially  the  full-moon  day ;  next,  the 
new-moon  day;  and  lastly,  the  days  equidistant  between  these 
two.  It  was  therefore  a  weekly  sacred  day,  and,  as  Childers  says, 
may  often  be  well  rendered  '  Sabbath.' 


I.  MAHA-SUDASSANA   SUTTA.  255 

' "  Auspicious  were  it  to  ride  upon  that  Elephant, 
if  only  it  would  submit  to  be  controlled !" 

23.  'Then,  Ananda,  the  wondrous  Elephant — like 
a  fine  elephant  of  noble  blood  long  since  well 
trained — submitted  to  control. 

A 

24.  '  When  as  before,  Ananda,  the  Great  King  of 
Glory,  to  test  that  wondrous  Elephant,  mounted  on 
to  it  early  in  the  morning,  it  passed  over  along  the 
broad  earth  to  its  very  ocean  boundary,  and  then 
returned  again,  in  time  for  the  morning  meal,  to  the 
royal  city  of  Kusavati  ^ 

25.  'Such,  Ananda,  was  the  wondrous  Elephant 
that  appeared  to  the  Great  King  of  Glory. 


26.  '  Novv^  further,  Ananda,  there  appeared  to  the 
Great  King  of  Glory  the  Horse  Treasure^,  all 
white  with  a  black  head,  and  a  dark  mane,  wonderful 
in  power,  flying  through  the  sky — the  Charger-King, 
whose  name  was  "  Thunder-cloud^." 

27.  'When  he  beheld  it,  the  Great  King  of  Glory 
was  pleased  at  heart  at  the  thought : 

'  "  Auspicious  were  it  to  ride  upon  that  Horse  if 
only  it  would  submit  to  be  controlled !" 

28.  'Then,  Ananda,  the   wondrous   Horse — like 

*  Compare  on  this  and  §  29  my  '  Buddhist  Birth  Stories,'  p.  85, 
where  a  similar  phrase  is  used  of  Kanthaka. 

'^  Assa-ratanaw/. 

*  Valahako.  Compare  the  Valahassa  Gatzka.  (Fausboll,  No. 
196,  called  in  the  Burmese  MS.  Valahakassa  Gataka),  of  which 
the  Chinese  story  translated  by  Mr.  Beal  at  pp.  332-340  of  his 
'  Romantic  History,'  &c.,  is  an  expanded  and  altered  version.  In 
the  Valahaka  Sa/^yutta  of  the  Sawyutta  Nikaya  the  spirits  of  the 
skies  are  divided  into  U«ha-valahaka  Deva,  Sita-valahakS 
Deva,  Abbha-valahaka  Deva,  Vata-valahaka  Deva,  and 
Vassa-valahaka  Deva,  that  is,  the  cloud-spiriLs  of  cold,  heat, 
air,  wind,  and  rain  respectively. 


256  THE    GREAT    KING    OF    GLORY.  CH. 

a   fine   horse    of  the    best   blood    long    since   well 
trained — submitted  to  control, 

29.  '  When  as  before,  Ananda,  the  Great  King  of 
Glory,  to  test  that  wondrous  Horse,  mounted  on  to 
it  early  in  the  morning,  it  passed  over  along  the 
broad  earth  to  its  very  ocean  boundary,  and  then 
returned  again,  in  time  for  the  morning  meal,  to  the 
royal  city  of  Kusavati. 

30.  'Such,  Ananda,  was  the  wondrous  Horse  that 
appeared  to  the  Great  King  of  Glory. 


31.  '  Now  further,  Ananda,  there  appeared  to  the 
Great  King  of  Glory  the  Gem-Treasured  That 
Gem  was  the  Ve/uriya,  bright,  of  the  finest  species, 
with  eight  facets,  excellently  wrought,  clear,  trans- 
parent, perfect  in  every  way. 

32.  '  The  splendour,  Ananda,  of  that  wondrous 
Gem  spread  round  about  a  league  on  every  side. 

33.  '  When  as  before,  Ananda,  the  Great  King 
of  Glory,  to  test  that  wondrous  Gem,  set  all  his 
fourfold  army  in  array  and  raised  aloft  the  Gem 
upon  his  standard  top,  he  was  able  to  march  out  in 
the  gloom  and  darkness  of  the  night. 

34.  '  And  then  too,  Ananda,  all  the  dwellers  in 
the  villages,  round  about,  set  about  their  daily  work, 
thinking,  "  The  daylight  hath  appeared." 

35.  '  Such,  Ananda,  was  the  wondrous  Gem  that 
appeared  to  the  Great  King  of  Glory. 


36.  '  Now  further,  Ananda,  there  appeared  to  the 
Great  King  of  Glory  the  Woman-Treasure^, 
graceful  in  figure,  beautiful  in  appearance,  charming 
in  manner,  and  of  the  most  fine  complexion;  neither 

*  Ma«i-ratanaw.  ^  Itthi-ratanawi. 


I.  MAHA-SUDASSANA    SUTTA.  257 

very  tall,  nor  very  short ;  neither  very  stout,  nor 
very  sHm  ;  neither  very  dark,  nor  very  fair ;  sur- 
passing human  beauty,  she  had  attained  unto  the 
beauty  of  the  gods  \ 

37.  'The  touch  too,  Ananda,  of  the  skin  of  that 
wondrous  Woman  was  as  the  touch  of  cotton  or  of 
cotton  wool :  in  the  cold  her  limbs  were  warm,  in 
the  heat  her  limbs  were  cool ;  while  from  her  body 
v/as  wafted  the  perfume  of  sandal  wood  and  from 
her  mouth  the  perfume  of  the  lotus. 

38.  'That  Pearl  among  Women  too,  Ananda,  used 
to  rise  up  before  the  Great  King  of  Glory,  and  after 
him  retire  to  rest ;  pleasant  was  she  in  speech,  and 
ever  on  the  watch  to  hear  what  she  might  do  in 
order  so  to  act  as  to  give  him  pleasure. 

39.  '  That  Pearl  among  Women  too,  Ananda,  was 
never,  even  in  thought,  unfaithful  to  the  Great  King 
of  Glory — how  much  less  then  could  she  be  so  with 
the  body ! 

40.  '  Such,  Ananda,  was  the  Pearl  among  Women 
who  appeared  to  the  Great  King  of  Glory. 


41.  '  Now  further,  Ananda,  there  appeared  unto 
the  Great  King  of  Glory  a  Wonderful  Trea- 
surer^, possessed,  through  good  deeds  done   in  a 

^  The  above  description  of  an  ideally  beautiful  woman  is  of 
frequent  occurrence. 

^  Gahapati-ratanaw/.  The  word  gahapati  has  been  hitherto 
usually  rendered  '  householder,'  but  this  may  often,  and  would 
certainly  here,  convey  a  wrong  impression.  There  is  no  single 
word  in  EngUsh  which  is  an  adequate  rendering  of  the  term,  for 
it  connotes  a  social  condition  now  no  longer  known  among  us. 
The  gahapati  was  the  head  of  a  family,  the  representative  in  a 
village  community  of  a  family,  the  pater  familias.  So  the  god 
of  fire,  with  allusion  to  the  sacred  fire  maintained  in  each  house- 
hold, is  called  in  the  Rig-veda  the  grz'hapati,  the  pater  familias, 
[II]  S 


258         THE  GREAT  KING  OF  GLORY,  CH. 

former  birth,  of  a  marvellous  power  of  vision  by 
which  he  could  discover  treasure,  whether  it  had  an 
owner  or  whether  it  had  not. 

42.  'He  went  up  to  the  Great  King  of  Glory, 
and  said : 

'  "Do  thou,  O  King,  take  thine  ease !  I  will  deal 
with  thy  wealth  even  as  wealth  should  be  dealt  with." 

43.  '  Then,  as  before,  Ananda,  the  Great  King  of 
Glory,  to  test  that  wonderful  Treasurer,  went  on 
board  a  boat,  and  had  it  pushed  out  into  the  current 
in  the  midst  of  the  river  Ganges.  Then  he  said  to 
the  wonderful  steward : 

'  "  I  have  need,  O  Treasurer,  of  yellow  gold  !" 
' "  Let  the  ship  then,  O  Great  King,  go  alongside 

either  of  the  banks." 

'  "  It  is  here,  O  Treasurer,  that  I  have  need  of 

yellow  gold." 

44.  'Then  the  wonderful  Treasurer  reached  down 
to  the  water  with  both  his  hands,  and  drew  up  a  jar 

of  the  human  race.  Thence  it  is  often  used  in  opposition  to  brah- 
m  a;;  a  very  much  as  we  might  use  '  yeoman' in  opposition  to  'clerk' 
(G^ataka  I,  83,  and  below,  §  53);  and  the  two  combined  are  used 
in  opposition  to  people  of  other  ranks  and  callings  held  to  be 
less  honourable  than  that  of  clerk  or  yeoman  (G^ataka  I,  218).  In 
this  respect  the  term  gahapati  is  nearly  equivalent,  though  from 
a  different  point  of  view,  to  the  Kshatriyas  and  Vaii-yas  of  the 
Hindu  caste  division;  but  the  compound  brahmaraa-gahapatikS 
as  a  collective  term  comes  to  be  about  equivalent  to  '  priests  and 
laymen'  (see,  for  instance,  below,  §  53,  and  Maha  Vagga  I,  22; 
3,  4,  &c.)  Then  again  the  gahapati  is  distinct  from  the  subor- 
dinate members  of  the  family,  who  had  not  the  control  and 
management  of  the  common  property  (Samafma  Phala  Sutta, 
133,  =  Tevi^^a  Sutta  I,  47);  and  it  is  this  implication  of  the  term 
that  is  emphasised  in  the  text.  Buddhaghosa  uses,  as  an  expla- 
natory phrase,  the  words  se///^i-gahapati.  See  further  the 
passages  quoted  in  the  index  to  the  A'uUa  Vagga  (p.  354). 


I.  MAHA-SUDASSANA  SUTTA.  259 

full  of  yellow  gold,  and  said  to  die  Great  King  of 
Glory : 

*  "  Is  that  enough,  O  Great  King  ?  Have  I  done 
enough,  O  Great  King  ?" 

'  And  the  Great  King  of  Glory  replied  : 

'  "  It  is  enough,  O  Treasurer.  You  have  done 
enough,  O  Treasurer.  You  have  offered  me  enough, 
O  Treasurer!" 

45 .  '  Such  was  the  wonderful  Treasurer,  Ananda, 
who  appeared  to  the  Great  King  of  Glory. 


46.  '  Now  further,  Ananda,  there  appeared  to  the 
Great  King  of  Glory  a  Wonderful  Adviser  \ 
learned,  clever,  and  wise ;  and  qualified  to  lead  the 
Great  King  of  Glory  to  undertake  what  he  ought  to 
undertake,  and  to  leave  undone  what  he  ought  to 
leave  undone. 

47.  'He  went  up  to  the  Great  King  of  Glory, 
and  said : 

*  "  Do  thou,  O  King,  take  thine  ease !  I  will  be 
thy  guide." 

48.  '  Such,  Ananda,  was  the  wonderful  Adviser 
who  appeared  to  the  Great  King  of  Glory. 

*  The  Great  King  of  Glory  was  possessed  of  these 
Seven  Precious  Things. 


49.  '  Now  further,    Ananda,  the   Great   King  of 
Glory  was  gifted  with  Four  Marvellous  Gifts^' 
'  What  are  the  Four  Marvellous  Gifts  ? ' 

^  Pari7zayaka-ratana»z.  Buddhaghosa  says  that  he  was  the 
eldest  son  of  the  king ;  but  this  is  probably  a  mere  putting  back 
into  the  Sutta  of  a  later  idea  derived  from  the  summary  in  the 
Gataka.     The  Lalita  Vistara  makes  him  a  general. 

"^  A'atuhi  iddhihi.  Here  again,  as  elsewhere,  it  will  be  noticed 
that  there  is  nothing  supernatural  about  these  four  Iddhis.     See 

S    2 


26o  TPIE    GREAT    KING    OF    GLORY.  CH. 

50.  *  In  the  first  place,  Ananda,  the  Great  King 
of  Glory  was  graceful  in  figure,  handsome  in  ap- 
pearance, pleasing  in  manner,  and  of  most  beautiful 
complexion,  beyond  what  other  men  are. 

'The  Great  King  of  Glory,  Ananda,  was  endowed 
v/ith  this  First  Marvellous  Gift. 

51.  'And  besides  that,  Ananda,  the  Great  King 
of  Glory  was  of  long  life,  and  of  many  years,  beyond 
those  of  other  men. 

'  The  Great  King  of  Glory,  Ananda,  was  endowed 
with  this  Second  Marvellous  Gift. 

52.  'And  besides  that,  Ananda,  the  Great  King 
of  Glory  was  free  from  disease,  and  free  from  bodily 
suffering ;  and  his  internal  fire  was  neither  too  hot 
nor  too  cold,  but  such  as  to  promote  good  digestion, 
beyond  that  of  other  men  ^ 


the  notes  above  on  the  '  Book  of  the  Great  Decease,'  I,  i ;  III,  2. 
They  are  merely  attributes  accompanying  or  forming  part  of  the 
majesty  (iddhi)  of  the  ^akkavatti. 

^  Samavepakiniya  gaha^iya  samannagato  natisitaya 
nakkujihaya.  The  same  thing  is  said  of  Ra///zapSla  in  the 
Ra/Mapala  Sutta,  where  Gogerly  renders  the  whole  passage, 
'  Ra//^apala  is  healthy,  free  from  pain,  having  a  good  digestion 
and  appetite,  being  troubled  with  no  excess  of  either  heat  or  cold' 
(Journal  of  the  Ceylon  Asiatic  Society,  1 847-1 848,  p.  98).  The 
gahawi  is  a  supposed  particular  organ  or  function  situate  at  the 
junction  of  the  stomach  and  intestines.  Moggallana  explains  it, 
udare  tu  tatha  pa.kanz\2ismim  gahawi  (Abhidhana-ppadipika, 
972),  where  Subhuti's  Sinhalese  version  is  'kukshi,  pakagni,' 
and  his  English  version,  '  the  belly,  the  internal  fire  which  pro- 
motes digestion.'  Buddhaghosa  explains  samavipakiya  kam- 
ma^a-te^o-dhatuya,  and  adds,  'If  a  man's  food  is  dissolved 
the  moment  he  has  eaten  it,  or  if  it  remains  like  a  lump,  he  has  not 
the  samavepakini  gahawi,  but  he  who  has  appetite  (bhatta^- 
^/zando)  when  the  time  for  food  comes  round  again,  he  has  the 
samavepakini  gaha?n,' — which  is  delightfully  naive. 


I.  MAHA-SUDASSANA    SUTTA.  26 1 

'The  Great  King  of  Glory,  Ananda,  was  endowed 
with  this  Third  Marvellous  Gift. 

53.  'And  besides  that,  Ananda,  the  Great  King 
of  Glory  was  beloved  and  popular  with  Brahmans 
and  with  laymen  alike  \  Just,  Ananda,  as  a  father 
is  near  and  dear  to  his  own  sons,  just  so,  Ananda, 
was  the  Great  King  of  Glory  beloved  and  popular 
with  Brahmans  and  with  laymen  alike.  And  just, 
Ananda,  as  his  sons  are  near  and  dear  to  a  father, 

A 

just  so,  Ananda,  were  Brahmans  and  laymen  alike 
near  and  dear  to  the  Great  King  of  Glory, 

54.  '  Once,  Ananda,  the  Great  King  of  Glory 
marched    out  with    all    his    fourfold    army   to    the 

A 

pleasure  ground.  There,  Ananda,  the  Brahmans 
and  laymen  went  up  to  the  Great  King  of  Glory, 
and  said : 

' "  O  King,  pass  slowly  by,  that  we  may  look 
upon  thee  for  a  longer  time!" 

'But  the  Great  King  of  Glory,  Ananda,  addressed 
his  charioteer,  and  said  : 

' "  Drive  on  the  chariot  slowly,  charioteer,  that  I 
may  look  upon  my  people  (Brahmans  and  laymen) 
for  a  longer  time !" 

55.  '  This  was  the  Fourth  Marvellous  Gift,  Ananda, 
with  which  the  Great  King  of  Glory  was  endowed. 

56.  '  These  are  the  Four  Marvellous  Gifts, 
Ananda,  with  which  the  Great  King  of  Glory  was 
endowed. 

57.  'Now  to  the  Great  King  of  Glory,  Ananda, 
there  occurred  the  thought: 

'"Suppose,  now,  I  were  to  make  Lot  us -ponds 

^  Brahma«a-gahapalikana?w.     See  the  note  on  §  41. 


262         THE  GREAT  KING  OF  GLORY.  CH. 

in  the  spaces  between  these  palms,  at  every  hun- 
dred bow  lengths." 

'  Then,  Ananda,  the  Great  King  of  Glory,  in  the 
spaces  between  those  palms,  at  distances  of  a  hun- 
dred bow  lengths,  made  Lotus-ponds. 

58.  '  And  those  Lotus-ponds,  Ananda,  were  faced 
with  tiles  of  four  kinds.  One  kind  of  tile  was  of 
gold,  and  one  of  silver,  and  one  of  beryl,  and  one  of 
crystal. 

59.  'And  to  each  of  those  Lotus-ponds,  Ananda, 
there  were  four  flights  of  steps,  of  four  different 
kinds.  One  flight  of  steps  was  of  gold,  and  one  of 
silver,  and  one  of  beryl,  and  one  of  crystal.  The 
flight  of  golden  steps  had  balustrades  of  gold, 
with  the  cross  bars  and  the  figure  head  of  silver. 
The  flight  of  silver  steps  had  balustrades  of  silver, 
with  the  cross  bars  and  the  figure  head  of  gold. 
The  flight  of  beryl  steps  had  balustrades  of  beryl, 
with  the  cross  bars  and  the  figure  head  of  crystal. 
The  flight  of  crystal  steps  had  balustrades  of  crystal, 
with  cross  bars  and  figure  head  of  beryl. 

60.  '  And  round  those  Lotus-ponds  there  ran, 
Ananda,  a  double  railing.  One  railing  was  of  gold, 
and  one  was  of  silver.  The  golden  railing  had  its 
posts  of  gold,  and  its  cross  bars  and  its  capitals  of 
silver.  The  silver  railing  had  its  posts  of  silver, 
and  its  cross  bars  and  its  capitals  of  gold  ^ 

^  Pokkharawi,  the  word  translated  Lotus-pond,  is  an  artificial 
pool  or  small  lake  for  water  plants.  There  are  some  which  are 
probably  nearly  as  old  as  this  passage  still  in  good  preservation  in 
Anuradhapuru  in  Ceylon.  Each  is  oblong,  and  has  its  tiles  and  its 
four  flights  of  steps,  and  some  had  railings.  The  balustrades, 
cross  bars,  figure  head,  and  railing  are  in  Pali  thambha, 
su/^iyo,  unhisaw?,  and  vedika,  of  the  exact  meaning  of  which 
I  am  not  quite  confident.     They  do  not  occur  in  the  description 


MAHA-SUDASSANA    SUTTA.  26 


J 


6 1.  '  Now,  to  the  Great  King  of  Glory,  Ananda, 
there  occurred  the  thought : 

*  "  Suppose,  now,  I  were  to  have  flowers  of  every 
season  planted  in  those  Lotus-ponds  for  the  use  of 
all  the  people — to  wit,  blue  water  lilies  and  blue 
lotuses,  white  lotuses  and  white  water  lilies." 

'  Then,  Ananda,  the  Great  King  of  Glory  had 
flowers  of  every  season  planted  in  those  Lotus- 
ponds  for  the  use  of  all  the  people — to  wit,  blue 
water  lilies  and  blue  lotuses,  white  lotuses  and 
white  water  lilies. 

62.  '  Now,  to  the  Great  King  of  Glory,  Ananda, 
occurred  the  thought : 

'  "  Suppose,  now,  I  were  to  place  bathing-men  on 
the  banks  of  those  Lotus-ponds,  to  bathe  such  of 
the  people  as  come  there  from  time  to  time." 

'  Then,  Ananda,  the  Great  King  of  Glory  placed 
bathing-men  on  the  banks  of  those  Lotus-ponds,  to 
bathe  such  of  the  people  as  come  there  from  time 
to  time. 

63.  '  Now,  to  the  Great  King  of  Glory,  Ananda, 
occurred  the  thought: 

'  "  Suppose,  now,  I  were  to  estabUsh  a  perpetual 
grant  by  the  banks  of  those  Lotus-ponds — to  wit, 
food  for  the  hungry,  drink  for  the  thirsty,  raiment 
for  the  naked,  means  of  conveyance  for  those  who 
have   need  of  it,   couches  for  the  tired,  wives  for 


of  the  Lotus-lakes  in  Sukhavati.  General  Cunningham  says  that 
the  cross  bars  of  the  Buddhist  railings  are  called  su/Jiyo  in  the 
inscriptions  at  Bharhut  (The  Stupa  of  Bharhut,  p.  127).  Buddha- 
ghosa,  who  is  good  enough  to  tell  us  the  exact  number  of  the 
ponds— to  wit,  84,000,  has  no  explanation  of  these  words,  merely 
saying  that  of  the  two  vedikas  one  was  at  the  limit  of  the  tiles 
and  one  at  the  limit  of  the  parive«a.  The  phrases  in  the  text 
are  repeated  below,  §§  73-87,  of  the  Palace  of  Righteousness. 


264  THE    GREAT    KING    OF    GLORY.  CH. 


those  who  want  wives,  gold  for  the  poor,  and  money 
for  those  who  are  in  want." 

'  Then,  Ananda,  the  Great  King  of  Glory  esta- 
blished a  perpetual  grant  by  the  banks  of  those 
Lotus-ponds — to  wit,  food  for  the  hungry,  drink  for 
the  thirsty,  raiment  for  the  naked,  means  of  con- 
veyance for  those  who  needed  it,  couches  for  the 
tired,  wives  for  those  who  wanted  wives,  gold  for  the 
poor,  and  money  for  those  who  were  in  want. 


64.  '  Now,  Ananda,  the  people  (Brahmans  and 
laymen)  went  to  the  Great  King  of  Glory,  taking 
with  them  much  wealth.     And  they  said  : 

*  "  This  abundant  wealth,  O  King,  have  we 
brought  here  for  the  use  of  the  King  of  Kings. 
Let  the  King  accept  it  of  us!" 

' "  I  have  enough  wealth,  my  friends,  laid  up  for 
myself,  the  produce  of  righteous  taxation.  Do  you 
keep  this,  and  take  away  more  with  you  !" 

65.  '  When  those  men  were  thus  refused  by  the 
King  they  went  aside  and  considered  together, 
saying  : 

'  "  It  would  not  beseem  us  now,  were  we  to  take 
back  this  wealth  to  our  own  houses.  Suppose,  now, 
we  were  to  build  a  mansion  for  the  Great  King  of 
Glory." 

66.  '  Then  they  went  to  the  Great  King  of  Glory, 
and  said  : 

'  "A  mansion  would  we  build  for  thee,  O  Kino- 1"' 

*  "  Then,  Ananda,  the  Great  King  of  Glory  signi- 
fied, by  silence,  his  consent. 

67.  *  Now,  Ananda,  when  Sakka,  the  king  of  the 
gods,  became  aware  in  his  mind  of  the  thoughts  that 


I.  MAHA-SUDASSANA   SUTTA.  265 

were   in  the  heart  of  the  Great  King  of  Glory,  he 
addressed  Vissakamma  the  god  \  and  said : 

'  "  Come  now,  Vissakamma,  create  me  a  mansion 
for  the  Great  King  of  Glory — a  palace  which  shall 
be  called  '  Righteousness  ^.' " 

68.  '"Even  so,  Lord!"  said  Vissakamma,  in 
assent,  Ananda,  to  Sakka,  the  king  of  the  gods. 
And  as  instantaneously  as  a  strong  man  might 
stretch  forth  his  folded  arm,  or  draw  in  his  arm 
again  when  it  was  stretched  forth,  so  quickly  did  he 
vanish  from  the  heaven  of  the  Great  Thirty-Three, 
and  appeared  before  the  Great  King  of  Glory. 

69.  *  Then,  Ananda,  Vissakamma  the  god  said  to 
the  Great  King  of  Glory  : 

'  "  I  would  create  for  thee,  O  King,  a  mansion — 
a  palace  which  shall  be  called  '  Righteousness  !'" 

'  Then,  Ananda,  the  Great  King  of  Glory  signi- 
fied, by  silence,  his  consent. 


70.  '  So  Vissakamma  the  god,  Ananda,  created 
for  the  Great  King  of  Glory  a  mansion — a  palace  to 
be  called  "  Righteousness." 

71.  'The  Palace  of  Righteousness,  Ananda,  was  on 
the  east  and  on  the  west  a  league  in  length,  and  on 
the  north  and  on  the  south  half  a  league  in  breadth. 

72.  '  The  ground-floor,  Ananda,  of  the  Palace  of 
Righteousness  ^  in  height  as  three  times  the  height 
to  which  a  man  can  reach,  was  built  of  bricks,  of 
four  kinds.  One  kind  of  brick  was  of  gold,  and 
one  of  silver,  and  one  of  beryl,  and  one  of  crystal. 

^  Vissakamma OT  devaputtara,  where  devaputtaw  means  not 
'  son  of  a  god,'  but '  belonging  to,  born  into  the  class  of,  the  gods.' 
'^  Dhammaw  nama  Pasada??;. 
^  Dhammassa  pasadassa  vatthu;?/. 


266         THE  GREAT  KING  OF  GLORY.  CH. 

73.  *  To  the  Palace  of  Righteousness,  Ananda, 
there  were  eighty-four  thousand  pillars  of  four  kinds. 
One  kind  of  pillar  was  of  gold,  and  one  of  silver, 
and  one  of  beryl,  and  one  of  crystal. 

74.  '  The  Palace  of  Righteousness,  Ananda,  was 
fitted  up  with  seats  of  four  kinds.  One  kind  of  seat 
was  of  gold,  and  one  of  silver,  and  one  of  beryl,  and 
one  of  crystal. 

75.  '  In  the  Palace  of  Righteousness,  Ananda, 
there  were  twenty-four  staircases  of  four  kinds. 
One  staircase  was  of  gold,  and  one  of  silver,  and 
one  of  beryl,  and  one  of  crystal.  The  staircase  of 
gold  had  balustrades  of  gold,  with  the  cross  bars 
and  the  figure  head  of  silver.  The  staircase  of  silver 
had  balustrades  of  silver,  with  the  cross  bars  and  the 
figure  head  of  gold.  The  staircase  of  beryl  had 
balustrades  of  beryl,  with  the  cross  bars  and  the 
figure  head  of  crystal.  The  staircase  of  crystal  had 
balustrades  of  crystal,  with  cross  bars  and  figure 
head  of  beryl. 

76.  '  In  the  Palace  of  Righteousness,  Ananda, 
there  were  eighty-four  thousand  chambers  of  four 
kinds.  One  kind  of  chamber  was  of  gold,  and  one 
of  silver,  and  one  of  beryl,  and  one  of  crystal. 

'  In  the  golden  chamber  a  silver  couch  was  spread; 
in  the  silver  chamber  a  golden  couch  ;  in  the  beryl 
chamber  a  couch  of  ivory ;  and  in  the  crystal  cham- 
ber a  couch  of  coral. 

*  At  the  door  of  the  golden  chamber  there  stood 
a  palm  tree  of  silver;  and  its  trunk  was  of  silver,  and 
its  leaves  and  fruits  of  orold. 

*  At  the  door  of  the  silver  chamber  there  stood 
a  palm  tree  of  gold ;  and  its  trunk  was  of  gold,  and 
its  leaves  and  fruits  of  silver. 


1.  MAHA-SUDASSANA   SUTTA.  267 

*At  the  door  of  the  beryl  chamber  there  stood  a 
palm  tree  of  crystal ;  and  its  trunk  was  of  crystal, 
and  its  leaves  and  fruits  of  beryl. 

'At  the  door  of  the  crystal  chamber  there  stood 
a  palm  tree  of  beryl;  and  its  trunk  was  of  beryl,  and 
its  leaves  and  fruits  of  crystal. 


"jf.  '  Now  there  occurred,  Ananda,  to  the  Great 
King  of  Glory  this  thought : 

*  "  Suppose,  now,  I  were  to  make  a  grove  of  palm 
trees,  all  of  gold,  at  the  entrance  to  the  chamber  of 
the  Great  Complex^,  under  the  shade  of  which 
I  may  pass  the  heat  of  the  day." 

'  Then,  Ananda,  the  Great  King  of  Glory  made 
a  grove  of  palm  trees,  all  of  gold,  at  the  entrance 
to  the  chamber  of  the  Great  Complex,  under  the 
shade  of  which  he  might  pass  the  heat  of  the  day. 

78.  '  The  Palace  of  Righteousness,  Ananda,  was 
surrounded  by  a  double  railing.  One  railing  was  of 
gold,  and  one  was  of  silver.  The  golden  railing  had 
its  posts  of  gold,  and  its  cross  bars  and  its  figure  head 
of  silver.  The  silver  railing  had  its  posts  of  silver, 
and  its  cross  bars  and  its  figure  head  of  gold  ^ 

79.  *  The  Palace  of  Righteousness,  Ananda,  was 
hung  round  with  two  networks  of  bells.  One  net- 
work of  bells  was  of  gold,  and  one  was  of  silver. 


^  Mahavyuhassa  ku/agarassa  dvare.  The  '  Great  Com- 
plex '  contains  a  double  allusion,  in  the  same  spirit  in  which  the 
whole  legend  has  been  worked  out :  i.  To  the  Great  Complex  as 
a  name  of  the  Sun-God  regarded  as  a  unity  of  the  four  mytho- 
logical deities,  Vasudeva,  Sahkarsha«a,  Pra^umna,  and  Aniruddha  ; 
and  2.  To  the  Great  Complex  as  a  name  of  a  particular  kind  of 
deep  religious  meditation  or  speculation. 

^  See  above,  §  60,  and  the  note  on  §  54. 


268         THE  GREAT  KING  OF  GLORY. 


CH. 


The  golden   network  had  bells   of  silver,  and  the 
silver  network  had  bells  of  gold. 

80.  '  And  when  those  networks  of  bells,  Ananda, 
were  shaken  by  the  wind  there  arose  a  sound  sweet, 
and  pleasant,  and  charming,  and  intoxicating. 

'Just,  Ananda,  as  the  seven  kind  of  instruments 
yield,  when  well  played  upon,  to  the  skilful  man, 
a  sound  sweet,  and  pleasant,  and  charming,  and 
intoxicating — just  even  so,  Ananda,  when  those 
networks  of  bells  were  shaken  by  the  wind,  there 
arose  a  sound  sweet,  and  pleasant,  and  charming, 
and   intoxicatine. 

81.  'And  whoever,  Ananda,  in  the  royal  city 
Kusavatt  were  at  that  time  gamblers,  drunkards, 
and  given  to  drink,  they  used  to  dance  round  toge- 
ther to  the  sound  of  those  networks  of  bells  when 
shaken  by  the  wind. 

82.  'When  the  Palace  of  Righteousness,  Ananda, 
was  finished  it  was  hard  to  look  at,  destructive  to 
the  eyes.  Just,  Ananda,  as  in  the  last  month  of  the 
rains  in  the  autumn  time,  when  the  sky  has  become 
clear  and  the  clouds  have  vanished  away,  the  sun, 
springing  up  along  the  heavens,  is  hard  to  look  at, 
and  destructive  to  the  eyes, — ^just  so,  Ananda,  when 
the  Palace  of  Righteousness  was  finished  was  it  hard 
to  look  at,  and  destructive  to  the  eyes. 

8^.  '  Now  there  occurred,  Ananda,  to  the  Great 
King  of  Glory  this  thought : 

*  "  Suppose,  now,  in  front  of  the  Palace  of  Right- 
eousness, I  were  to  make  a  Lotus-lake  to  bear  the 
name  of  '  Righteousness.'  " 

'  Then,  Ananda,  the  Great  King  of  Glory  made  a 
Lotus-lake  to  bear  the  name  of  "  Righteousness." 


I.  MAHA-SUDASSANA    SUTTA.  269 

84.  '  The  Lake  of  Righteousness,  Ananda,  was  on 
the  east  and  on  the  west  a  league  in  length,  and  on 
the  north  and  on  the  south  half  a  league  in  breadth, 

85.  'The  Lake  of  Righteousness,  Ananda,  was 
faced  with  tiles  of  four  kinds.  One  kind  of  tile  was 
of  gold,  and  one  of  silver,  and  one  of  beryl,  and  one 
of  crystal. 

86.  'The  Lake  of  Righteousness,  Ananda,  had  four 
and  twenty  flights  of  steps,  of  four  different  kinds. 
One  flight  of  steps  was  of  gold,  and  one  of  silver, 
and  one  of  beryl,  and  one  of  crystal.  The  flight  of 
golden  steps  had  balustrades  of  gold,  with  the  cross 
bars  and  the  figure  head  of  silver.  The  flight  of 
silver  steps  had  balustrades  of  silver,  with  the  cross 
bars  and  the  figure  head  of  gold.  The  flight  of  beryl 
steps  had  balustrades  of  beryl,  with  the  cross  bars 
and  the  figure  head  of  crystal.  The  flight  of  crystal 
steps  had  balustrades  of  crystal,  with  cross  bars  and 
figure  head  of  beryl. 

87.  '  Round  the  Lake  of  Righteousness,  Ananda, 
there  ran  a  double  railing.  One  railing  was  of  gold, 
and  one  was  of  silver.  The  golden  railing  had 
its  posts  of  gold,  and  its  cross  bars  and  its  capitals 
of  silver.  The  silver  railing  had  its  posts  of  silver, 
and  its  cross  bars  and  its  capitals  of  gold. 

88.  '  The  Lake  of  Righteousness,  Ananda,  was 
surrounded  by  seven  rows  of  palm  trees.  One  row 
was  of  palms  of  gold,  and  one  of  silver,  and  one 
of  beryl,  and  one  of  crystal,  and  one  of  agate,  and 
one  of  coral,  and  one  of  all  kinds  of  gems. 

89.  '  And  the  golden  palms  had  trunks  of  gold, 
and  leaves  and  fruits  of  silver.  And  the  silver 
palms  had  trunks  of  silver,  and  leaves  and  fruits  of 
gold.     And  the  palms  of  beryl  had  trunks  of  beryl, 


270         THE  GREAT  KING  OF  GLORY.  CH. 

and  leaves  and  fruits  of  crystal.  And  the  crystal 
palms  had  trunks  of  crystal,  and  leaves  and  fruits 
of  beryl.  And  the  agate  palms  had  trunks  of  agate, 
and  leaves  and  fruits  of  coral.  And  the  coral  palms 
had  trunks  of  coral,  and  leaves  and  fruits  of  agate. 
And  the  palms  of  every  kind  of  gem  had  trunks 
and  leaves  and  fruits  of  every  kind  of  gem. 

90.  '  And  when  those  rows  of  palm  trees,  Ananda, 
were  shaken  by  the  wind,  there  arose  a  sound  sweet, 
and  pleasant,  and  charming,  and  intoxicating. 

'Just,  Ananda,  as  the  seven  kind  of  instruments 
yield,  w^hen  well  played  upon,  to  the  skilful  man,  a 
sound  sweet,  and  pleasant,  and  charming,  and  intoxicat- 
ing,— ^just  even  so,  Ananda,  when  those  rows  of  palm 
trees  were  shaken  by  the  wind,  there  arose  a  sound 
sweet,  and  pleasant,  and  charming,  and  intoxicating. 

91.  'And  whoever,  Ananda \  in  the  royal  city 
Kusavatt  were  at  that  time  gamblers,  drunkards, 
and  given  to  drink,  they  used  to  dance  round  to- 
gether to  the  sound  of  those  palms  when  shaken 
by  the  wind. 

92.  '  When  the  Palace  of  Righteousness,  Ananda, 
was  finished,  and  the  Lotus-lake  of  Righteousness  was 
finished,  the  Great  King  of  Glory  entertained  with  all 
good  things  those  of  the  Sama/zas  who,  at  that  time, 
were  held  in  high  esteem,  and  those  of  the  Brahmans 
who,  at  that  time,  were  held  in  high  esteem.  Then 
he  ascended  up  into  the  Palace  of  Righteousness.' 


End  of  the  First  Portion  for  Recitation. 

*  This  paragraph  is  perhaps  repeated  by  mistake ;  but  it  is  scarcely 
less  in  harmony  with  its  context  at  §  8  than  it  is  here.  It  is  more 
probable  that  §  92  followed,  originally,  immediately  after  §  82,  with 
the  Lotus-lake  clause  omitted. 


MAHA-SUDASSANA    SUTTA.  27I 


Chapter  II. 

1.  'Now  there  occurred,  Ananda,  this  thought  to 
the  Great  King  of  Glory  : 

'  "  Of  what  previous  character,  now,  may  this  be 
the  fruit,  of  what  previous  character  the  result,  that 
I  am  now  so  mighty  and  so  great  ?" 

2.  'And  then  occurred,  Ananda,  to  the  Great  King 
of  Glory  this  thought : 

* "  Of  three  qualities  is  this  the  fruit,  of  three 
qualities  the  result,  that  I  am  now  so  mighty  and 
so  great, — that  is  to  say,  of  giving,  of  self-conquest, 
and  of  self-control  ^" 


3.  '  Now  the  Great  King  of  Glory,  Ananda,  as- 
cended up  into  the  chamber  of  the  Great  Complex  ; 
and  when  he  had  come  there  he  stood  at  the  door, 
and  there  he  broke  out  into  a  cry  of  intense 
emotion : 

'  "  Stay  here,  O  thoughts  of  lust! 

*  "  Stay  here,  O  thoughts  of  ill-will ! 

*  "  Stay  here,  O  thoughts  of  hatred ! 

'  "  Thus  far  only,  O  thoughts  of  lust ! 
'  "  Thus  far  only,  O  thoughts  of  ill-will ! 
'  "  Thus  far  only,  O  thoughts  of  hatred  !  " 

4.  'And  when,  Ananda,  the  Great  King  of  Glory 
had  entered  the  chamber  of  the   Great   Complex, 


^  I  have  here  translated  kamma  by  'previous  character'  and 
by  'quality.'  The  easiest  plan  would,  no  doubt,  have  been,  to  pre- 
serve in  the  translation  the  technical  term  karma,  which  is  explained 
at  some  length  in  '  Buddhism,'  pp.  99-106. 


272         THE  GREAT  KING  OF  GLORY.  CH. 

and  had  seated  himself  upon  the  couch  of  gold, 
having  put  away  all  passion  and  all  unrighteousness, 
he  entered  into,  and  remained  in,  the  First  (7//ana, 
— a  state  of  joy  and  ease,  born  of  seclusion,  full  of 
reflection,  full  of  investigation. 

5.  '  By  suppressing  reflection  and  investigation, 
he  entered  into,  and  remained  in,  the  Second  G/ia.na., 
— a  state  of  joy  and  ease,  born  of  serenity,  without 
reflection,  without  investigation,  a  state  of  elevation 
of  mind,  of  internal  calm. 

6.  '  By  absence  of  the  longing  after  joy,  he  re- 
mained indifferent,  conscious,  self-possessed,  experi- 
encing in  his  body  that  ease  which  the  noble  ones 
announce,  saying,  "  The  man  indifferent  and  self- 
possessed  is  well  at  ease,"  and  thus  he  entered  into, 
and  remained  in,  the  Third  G/is-na. 

7.  '  By  putting  away  ease,  by  putting  away  pain, 
by  the  previous  dying  away  both  of  gladness  and  of 
sorrow,  he  entered  into,  and  remained  in,  the  Fourth 
G/ia.n3., — a  state  of  purified  self-possession  and  equa- 
nimity, without  ease,  and  without  pain  ^ 


8.  '  Then,  Ananda,  the  Great  King  of  Glory  went 
out  from  the  chamber  of  the  Great  Complex,  and 
entered  the  golden  chamber  and  sat  himself  down 
on  the  silver  couch.     And  he  let  his  mind  pervade 


^  The  above  paragraphs  are  an  endeavour  to  express  the  inmost 
feeUngs  when  they  are  first  strung  to  the  uttermost  by  the  intense 
effects  of  deep  religious  emotion,  and  then  feel  the  effects  of  what 
may  be  called,  for  want  of  a  better  word,  the  reaction.  Most 
deeply  religious  natures  have  passed  through  such  a  crisis;  and 
though  the  feelings  are  perhaps  really  indescribable,  this  passage 
is  dealing,  not  with  a  vain  mockery,  but  with  a  very  real  event  in 
spiritual  experience. 


II.  MAHA-SUDASSANA    SUTTA.  273 

one  quarter  of  the  world  with  thoughts  of  Love ;  and 
so  the  second  quarter,  and  so  the  third,  and  so  the 
fourth.  And  thus  the  whole  wide  world,  above, 
below,  around,  and  everywhere,  did  he  continue  to 
pervade  with  heart  of  Love,  far-reaching,  grown  great, 
and  beyond  measure,  free  from  the  least  trace  of 
anger  or  ill-will. 

9.  'And  he  let  his  mind  pervade  one  quarter  of 
the  world  with  thoughts  of  Pity ;  and  so  the  second 
quarter,  and  so  the  third,  and  so  the  fourth.  And 
thus  the  whole  wide  world,  above,  below,  around, 
and  everywhere,  did  he  continue  to  pervade  with 
heart  of  Pity,  far-reaching,  grown  great,  and  beyond 
measure,  free  from  the  least  trace  of  anger  or 
ill-will. 

10.  'And  he  let  his  mind  pervade  one  quarter  of 
the  world  with  thoughts  of  Sympathy ;  and  so  the 
second  quarter,  and  so  the  third,  and  so  the  fourth. 
And  thus  the  whole  wide  world,  above,  below, 
around,  and  everywhere,  did  he  continue  to  pervade 
with  heart  of  Sympathy,  far-reaching,  grown  great, 
and  beyond  measure,  free  from  the  least  trace  of 
anger  or  ill-will. 

11.  'And  he  let  his  mind  pervade  one  quarter  of 
the  world  with  thoughts  of  Equanimity^  ;  and  so  the 
second  quarter,  and  so  the  third,  and  so  the  fourth. 
And  thus  the  whole  wide  world,  above,  below, 
around,  and  everywhere,  did  he  continue  to  pervade 
with  heart  of  Equanimity,  far-reaching,  grown  great, 
and  beyond  measure,  free  from  the  least  trace  of 
anger  or  ill-will. 

^  These  are  the  four  Appama««as  or  infinite  feelings,  also 
called  (e.g.  below,  §  II,  36)  the  four  Brahma-viharas.  They 
are  here  very  appropriately  represented  to  follow  immediately  after 

[II]  T 


2  74  THE    GREAT    KING    OF    GLORY.  CH. 

12.  'The  Great  King  of  Glory,  Ananda,  had 
four  and  eighty  thousand  cities,  the  chief  of  which 
was  the  royal  city  of  Kusavati : 

*  Four  and  eighty  thousand  palaces,  the  chief  of 
which  was  the  Palace  of  Righteousness  : 

'  Four  and  eighty  thousand  chambers,  the  chief 
of  which  was  the  chamber  of  the  Great  Complex  : 

'  Four  and  eighty  thousand  divans,  of  gold,  and 
silver,  and  ivory,  and  sandal  wood,  spread  with 
long-haired  rugs,  and  cloths  embroidered  with 
flowers,  and  magnificent  antelope  skins ;  covered 
with  lofty  canopies ;  and  provided  at  both  ends  with 
purple  cushions  : 

'  Four  and  eighty  thousand  state  elephants,  with 
trappings  of  gold,  and  gilded  flags,  and  golden 
coverings  of  network, — of  which  the  king  of  ele- 
phants, called  "  the  Changes  of  the  Moon,"  was 
chief: 

'  Four  and  eighty  thousand  state  horses,  with 
trappings  of  gold,  and  gilded  flags,  and  golden 
coverings  of  network, — of  which  "  Thunder-cloud," 
the  king  of  horses,  was  the  chief: 

'Four  and  eighty  thousand  chariots,  with  cover- 
ings of  the  skins  of  lions,  and  of  tigers,  and  of  pan- 
thers,— of  which  the  chariot  called  "  the  Flag  of 
Victory"  was  the  chief: 

'  Four  and  eighty  thousand  gems,  of  which  the 
Wondrous  Gem  was  the  chief: 

'  Four  and  eighty  thousand  wives,  of  whom  the 
Queen  of  Glory  was  the  chief: 

the  state  of  feeling  described  in  the  G^/^anas ;  but  they  ought  to  be 
the  constant  companions  of  a  good  Buddhist  (see  Khaggavisana 
Sutta  8  ;  and  compare  also  Tevi^^a  Sutta  III,  7  ;  Gataka,  vol.  i. 
p.  246  ;  and  the  Araka  (zataka,  No.  169). 


II. 


MAHA-SUDASSANA    SUTTA.  275 


'  Four  and  eighty  thousand  yeomen,  of  whom  the 
Wonderful  Steward  was  the  chief: 

'  Four  and  eighty  thousand  nobles,  of  whom  the 
Wonderful  Adviser  was  the  chief: 

'  Four  and  eighty  thousand  cows,  with  jute  trap- 
pings, and  horns  tipped  with  bronze : 

'  Four  and  eighty  thousand  myriads  of  garments, 
of  delicate  textures,  of  flax,  and  cotton,  and  silk,  and 
wool : 

'  Four  and  eighty  thousand  dishes,  in  which,  in 
the  evening  and  in  the  morning,  rice  was  served  ^ 


1 3.  '  Now  at  that  time,  Ananda,  the  four  and  eighty 
thousand  state  elephants  used  to  come  every  evening 
and  every  morning  to  be  of  service  to  the  Great 
King  of  Glory. 

14.  'And  this  thought  occurred  to  the  Great 
King  of  Glory : 

' "  These  eighty  thousand  elephants  come  every 
evening  and  every  morning  to  be  of  service  to  me. 
Suppose,  now,  I  were  to  let  the  elephants  come  in 
alternate  forty  thousands,  once  each,  every  alternate 
hundred  years ! " 

15.  'Then,  Ananda,  the  Great  King  of  Glory 
said  to  the  Great  Adviser: 

*  "  O,  my  friend,  the  Great  Adviser !  these  eighty 
thousand  elephants  come  every  evening  and  every 
morning  to  be  of  service  to  me.  Now,  let  the 
elephants  come,  O  my  friend,  the  Great  Adviser,  in 

^  Most  of  the  trappings  and  cloths  here  mentioned  are  the  same 
as  those  referred  to  in  the  Ma^^-^ima  Sila,  §§  5,  6,  7  recurring  in 
the  Tevi^^a  Sutta,  and  in  the  Brahma^ala  Sutta.  The  whole 
paragraph  is  four  times  repeated  below,  §§  29,  31,  33,  37. 

T    2 


276  THE    GREAT    KING    OF    GLORY.  CH. 

alternate  forty  thousands,  once  each,  every  alternate 
hundred  years !" 

'"Even  so,  Lord!"  said  the  Wonderful  Adviser, 
in  assent,  to  the  Great  King  of  Glory. 

16.  '  From  that  time  forth,  Ananda,  the  elephants 
came  in  alternate  forty  thousands,  once  each,  every 
alternate  hundred  years. 


1 7.  *  Now,  Ananda,  after  the  lapse  of  many  years, 
of  many  hundred  years,  of  many  thousand  years, 
there  occurred  to  the  Queen  of  Glory  ^  this  thought : 

' "  'Tis  long  since  I  have  beheld  the  Great  King 
of  Glory.  Suppose,  now,  I  were  to  go  and  visit  the 
Great  King  of  Glory." 

18.  'Then,  Ananda,  the  Queen  of  Glory  said  to 
the  women  of  the  harem  : 

'  "  Arise  now,  dress  your  hair,  and  clad  yourselves 
in  fresh  raiment.  'Tis  long  since  we  have  beheld 
the  Great  King  of  Glory.  Let  us  go  and  visit  the 
Great  King  of  Glory  !'^ 

19.  '"Even  so,  Lady!"  said  the  women  of  the 
harem,  Ananda,  in  assent,  to  the  Queen  of  Glory. 
And  they  dressed  their  hair,  and  clad  themselves 
in  fresh  raiment,  and  came  near  to  the  Queen 
of  Glory. 

20.  '  Then,  Ananda,  the  Queen  of  Glory  said  to 
the  Great  Adviser  : 

' "  Arrange,  O  Great  Adviser,  the  fourfold  army 
in  array.  'Tis  long  since  I  have  beheld  the  Great 
King  of  Glory.  I  am  about  to  go  to  visit  the  Great 
King  of  Glory." 

^  Subhadda  Devi.  Subhadda,  '  glorious,  magnificent,'  is  a 
not  uncommon  name  both  for  men  and  women  in  Buddhist  and 
post-Buddhistic  Hindu  literature. 


MAHA-SUDASSANA    SUTTA, 


277 


21.  '"Even  so,  O  Queen!"  said  the  Great  Ad- 
viser,  Ananda,  in  assent,  to  the  Queen  of  Glory. 
And  he  set  the  fourfold  army  in  array,  and  had  the 
fact  announced  to  the  Queen  of  Glory  in  the  words  : 

' "  The  fourfold  army,  O  Queen,  is  set  for  thee  in 
array.      Do  now  whatever  seemeth  to  thee  fit." 

22.  'Then,  Ananda,  the  Queen  of  Glory,  with  the 
fourfold  army,  repaired,  with  the  women  of  the 
harem,  to  the  Palace  of  Righteousness.  And  w^hen 
she  had  arrived  there  she  mounted  up  into  the 
Palace  of  Righteousness,  and  went  on  to  the  chamber 
of  the  Great  Complex.  And  when  she  had  reached 
it,  she  stopped  and  lent  against  the  side  of  the  door. 

23.  'When,  Ananda,  the  Great  King  of  Glory 
heard  the  noise  he  thought  : 

'  "  What,  now,  may  this  noise,  as  of  a  great  multi- 
tude of  people,  mean  ?" 

24.  '  And  going  out  from  the  chamber  of  the 
Great  Complex,  he  beheld  the  Queen  of  Glory  stand- 
ing leaning  up  against  the  side  of  the  door.  And 
when  he  beheld  her,  he  said  to  the  Queen  of  Glory  : 

'  "  Stop  there,  O  Queen  !     Enter  not !" 


25.  'Then  the  Great  King  of  Glory,  Ananda,  said 
to  one  of  his  attendants  : 

'  "Arise,  good  man  !  take  the  golden  couch  out  of 
the  chamber  of  the  Great  Complex,  and  make  it 
ready  under  that  grove  of  palm  trees  which  is  all 
of  gold." 

26.  '"  Even  so,  Lord!"  said  the  man,  in  assent,  to 
the  Great  King  of  Glory.  And  he  took  the  golden 
couch  out  of  the  chamber  of  the  Great  Complex, 
and  made  it  ready  under  that  grove  of  palm  trees 
which  was  all  of  gold. 


278         THE  GREAT  KING  OF  GLORY.  CH. 

27.  '  Then,  Ananda,  the  Great  King  of  Glory  laid 
himself  down  in  the  dignified  way  a  lion  does ;  and 
lay  with  one  leg  resting  on  the  other,  calm  and  self- 
possessed. 

28.  'Then,  Ananda,  there  occurred  to  the  Queen 
of  Glory  this  thought : 

'  "  How  calm  are  all  the  limbs  of  the  Great  King 
of  Glory!  How  clear  and  bright  is  his  appear- 
ance! O  may  it  not  be  that  the  Great  King  of 
Glory  is  dead  ^ !  " 

29.  '  And  she  said  to  the  Great  King  of  Glory  : 

' "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand cities,  the  chief  of  which  is  the  royal  city  of 
Kusavati.  Arise,  O  King,  re-awaken  thy  desire  for 
these !  quicken  thy  longing  after  life  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand palaces,  the  chief  of  which  is  the  Palace  of 
Righteousness.  Arise,  O  King,  re-awaken  thy  desire 
for  these !  quicken  thy  longing  after  life  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand chambers,  the  chief  of  which  is  the  chamber 
of  the  Great  Complex.  Arise,  O  King,  re-awaken  thy 
desire  for  these  !  quicken  thy  longing  after  life  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand divans,  of  gold,  and  silver,  and  ivory,  and 
sandal  wood,  spread  with  long-haired  rugs,  and 
cloths  embroidered  with  flowers,  and  magnificent 
antelope  skins ;  covered  with  lofty  canopies ;  and 
provided  at  both  ends  with  purple  cushions.    Arise, 


'  The  rather  curious  connexion  between  these  clauses  is  worthy 
of  notice  in  comparison  with  the  legend  of  the  '  Transfiguration ' 
just  before  the  Buddha's  death  (above,  pp.  80-82). 


II.  MAHA-SUDASSANA    SUTTA.  279 

O  King,  re-awaken  thy  desire  for  these !  quicken 
thy  longing  after  Hfe  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand state  elephants,  with  trappings  of  gold,  and 
gilded  flags,  and  golden  coverings  of  network, — of 
which  the  king  of  elephants,  called  *  the  Changes 
of  the  Moon,'  is  chief.  Arise,  O  King,  re-awaken 
thy  desire  for  these  !  quicken  thy  longing  after  life  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand state  horses,  with  trappings  of  gold,  and 
gilded  flags,  and  golden  coverings  of  network, — 
of  which  '  Thunder-cloud,'  the  king  of  horses,  is  the 
chief.  Arise,  O  King,  re-awaken  thy  desire  for  these! 
quicken  thy  longing  after  life ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand chariots,  with  coverings  of  the  skins  of  lions, 
and  of  tigers,  and  of  panthers, — of  which  the  chariot 
called  '  the  Flag  of  Victory '  is  the  chief.  Arise, 
O  King,  re-awaken  thy  desire  for  these !  quicken 
thy  longing  after  life  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand gems,  of  which  the  Wondrous  Gem  is  the 
chief.  Arise,  O  King,  re-awaken  thy  desire  for  these! 
quicken  thy  longing  after  life ! 

'  *'  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand wives,  of  whom  the  Queen  of  Glory  is  the 
chief.  Arise,  O  King,  re-awaken  thy  desire  for  these! 
quicken  thy  longing  after  life  ! 

' "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand yeomen,  of  whom  the  Wonderful  Steward  is 
the  chief.  Arise,  O  King,  re-awaken  thy  desire  for 
these  !  quicken  thy  longing  after  life  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand nobles,  of  whom  the  Wonderful  Adviser  is  the 


280  THE    GREAT    KING    OF    GLORY.  CH. 

chief.  Arise,  O  King,  re-awaken  thy  desire  for  these! 
quicken  thy  longing  after  Hfe  ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand cows,  with  jute  trappings,  and  horns  tipped 
with  bronze.  Arise,  O  King,  re-awaken  thy  desire 
for  these  !  quicken  thy  longing  after  life  ! 

* "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand myriads  of  garments,  of  delicate  textures,  of 
flax,  and  cotton,  and  silk,  and  wool.  Arise,  O  King, 
re-awaken  thy  desire  for  these !  quicken  thy  long- 
ing after  life ! 

'  "  Thine,  O  King,  are  those  four  and  eighty  thou- 
sand dishes,  in  which,  in  the  evening  and  in  the 
morning,  rice  is  served.  Arise,  O  King,  re-awaken 
thy  desire  for  these!  quicken  thy  longing  after  life!" 


30.  *  When  she  had  thus  spoken,  Ananda,  the 
Great  King  of  Glory  said  to  the  Queen  of  Glory : 

*  **  Long  hast  thou  addressed  me,  O  Queen,  in 
pleasant  words,  much  to  be  desired,  and  sweet.  Yet 
now  in  this  last  time  you  speak  in  words  unpleasant, 
disagreeable,  not  to  be  desired." 

31.  '"  How  then,  O  King,  shall  I  address  thee  ?" 

'  "  Thus,  O  Queen,  shouldst  thou  address  me  : — 
The  nature  of  all  things  near  and  dear  to  us, 
O  King,  is  such  that  we  must  leave  them,  divide 
ourselves  from  them,  separate  ourselves  from  them^. 
Pass  not  away,  O  King,  with  longing  in  thy  heart. 
Sad  is  the  death  of  him  who  longs,  unworthy  is  the 
death  of  him  who  longs  I    Thine,  O  King,  are  these 

^  The  Pali  words  are  the  same  as  those  at  the  beginning  of  the 
constantly  repeated  longer  phrase  to  the  same  effect  in  the  Book 
of  the  Great  Decease. 

"^  Compare  Gataka,  No.  34. 


ir. 


MAHA-SUDASSANA    SUTTA.  28 1 


four  and  eighty  thousand  cities,  the  chief  of  which 
is  the  royal  city  of  Kusavati.  Cast  away  desire  for 
these  !  long  not  after  life  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand palaces,  the  chief  of  which  is  the  Palace  of 
Righteousness.  Cast  away  desire  for  these !  long 
not  after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand chambers,  the  chief  of  which  is  the  chamber 
of  the  Great  Complex.  Cast  away  desire  for  these  ! 
long  not  after  life  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand divans,  of  gold,  and  silver,  and  ivory,  and 
sandal  wood,  spread  with  long-haired  rugs,  and 
cloths  embroidered  with  flowers,  and  magnificent 
antelope  skins ;  covered  with  lofty  canopies ;  and 
provided  at  both  ends  with  purple  cushions.  Cast 
away  desire  for  these  !  long  not  after  life  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand state  elephants,  with  trappings  of  gold,  and 
gilded  flags,  and  golden  coverings  of  network, — of 
which  the  king  of  elephants,  called  '  the  Changes 
of  the  Moon,'  is  chief  Cast  away  desire  for  these ! 
long  not  after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand state  horses,  with  trappings  of  gold,  and 
gilded  flags,  and  golden  coverings  of  network, — 
of  which  '  Thunder-cloud,'  the  king  of  horses,  is  the 
chief.   Cast  away  desire  for  these!  long  not  after  life! 

' "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand chariots,  with  coverings  of  the  skins  of  lions, 
and  of  tigers,  and  of  panthers, — of  which  the  chariot 
called  '  the  Flag  of  Victory '  is  the  chief.  Cast  away 
desire  for  these  !  long  not  after  life  ! 


282         THE  GREAT  KING  OF  GLORY.  CH. 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand gems,  of  which  the  Wondrous  Gem  is  the  chief. 
Cast  away  desire  for  these !  long  not  after  Hfe  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand wives,  of  whom  the  Queen  of  Glory  is  the  chief. 
Cast  away  desire  for  these  !  long  not  after  life  ! 

*  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand yeoman,  of  whom  the  Wonderful  Steward  is 
the  chief.  Cast  away  desire  for  these !  long  not 
after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand nobles,  of  whom  the  Wonderful  Adviser  is 
the  chief  Cast  away  desire  for  these  !  long  not 
after  life ! 

' "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand cows,  with  jute  trappings,  and  horns  tipped 
with  bronze.  Cast  away  desire  for  these  !  long  not 
after  life  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand myriads  of  garments,  of  delicate  textures,  of 
flax,  and  cotton,  and  silk,  and  wool.  Cast  away 
desire  for  these  !  long  not  after  life  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand dishes,  in  which,  in  the  evening  and  in  the 
morning,  rice  is  served.  Cast  away  desire  for  these ! 
long  not  after  life  I  " 


32.  'When  he  thus  spake,  Ananda,  the  Queen 
of  Glory  wept  and  poured  forth  tears. 

33.  '  Then,  Ananda,  the  Queen  of  Glory  wiped 
away  her  tears,  and  addressed  the  Great  King  of 
Glory,  and  said  : 

' "  The  nature  of  all  things  near  and  dear  to  us, 
O  King,  is  such  that  we  must  leave  them,  divide 


II.  MAHA-SUDASSANA    SUTTA.  283 

ourselves  from  them,  separate  ourselves  from  them. 
Pass  not  away,  O  King,  with  longing  in  thy  heart. 
Sad  is  the  death  of  him  who  longs,  unworthy  is  the 
death  of  him  who  longs.  Thine,  O  King,  are  these 
four  and  eighty  thousand  cities,  the  chief  of  which 
is  the  royal  city  of  Kusavati.  Cast  away  desire  for 
these !  long  not  after  life  ! 

*  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand palaces,  the  chief  of  which  is  the  Palace  of 
Righteousness.  Cast  away  desire  for  these !  long 
not  after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand chambers,  the  chief  of  which  is  the  chamber 
of  the  Great  Complex.  Cast  away  desire  for  these  ! 
long  not  after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand divans,  of  gold,  and  silver,  and  ivory,  and 
sandal  wood,  spread  with  long-haired  rugs,  and 
cloths  embroidered  with  flowers,  and  magnificent 
antelope  skins ;  covered  with  lofty  canopies ;  and 
provided  at  both  ends  with  purple  cushions.  Cast 
away  desire  for  these  !  long  not  after  life  ! 

*  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand state  elephants,  with  trappings  of  gold,  and 
gilded  flags,  and  golden  coverings  of  network, — of 
which  the  king  of  elephants,  called  '  the  Changes 
of  the  Moon,'  is  chief.  Cast  away  desire  for  these ! 
long  not  after  life  ! 

*  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand state  horses,  with  trappings  of  gold,  and  gilded 
flags,  and  golden  coverings  of  network, — of  which 
'  Thunder-cloud/  the  king  of  horses,  is  the  chief. 
Cast  away  desire  for  these  !  long  not  after  life ! 

*  "  Thine,  O  King,  are  these  four  and  eighty  thou- 


284         THE  GREAT  KING  OF  GLORY.  CH. 


sand  chariots,  with  coverings  of  the  skins  of  Hons, 
and  of  tigers,  and  of  panthers, — of  which  the  chariot 
called  '  the  Flag  of  Victory '  is  the  chief.  Cast  away 
desire  for  these  !  long  not  after  life  ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand gems,  of  which  the  Wondrous  Gem  is  the  chief. 
Cast  away  desire  for  these !  long  not  after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand wives,  of  whom  the  Queen  of  Glory  is  the  chief. 
Cast  away  desire  for  these !  long  not  after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand yeomen,  of  whom  the  Wonderful  Steward  is 
the  chief.  Cast  away  desire  for  these !  long  not 
after  life ! 

'  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand nobles,  of  whom  the  Wonderful  Adviser  is 
the  chief.  Cast  away  desire  for  these !  long  not 
after  life ! 

*  "  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand cows,  with  jute  trappings,  and  horns  tipped 
with  bronze.  Cast  away  desire  for  these !  long  not 
after  life! 

'  "Thine,  O  King,  are  these  four  and  eighty  thou- 
sand myriads  of  garments,  of  delicate  textures,  of 
flax,  and  cotton,  and  silk,  and  wool.  Cast  away 
desire  for  these !   long  not  after  life ! 

*  '*  Thine,  O  King,  are  these  four  and  eighty  thou- 
sand dishes,  in  which,  in  the  evening  and  in  the 
morning,  rice  is  served.  Cast  away  desire  for  these ! 
long  not  after  life  ! " 


34.  '  Then  immediately,  Ananda,  the  Great  King 
of  Glory  died.  Just,  Ananda,  as  when  a  yeoman 
has  eaten   a  hearty  meal   he   becomes   all   drowsy, 


II.  MAHA-SUDASSANA    SUTTA.  285 

just  SO  were  the  feelings  he  experienced,  Ananda, 
as  death  came  upon  the  Great  King  of  Glory. 

35.  '  When  the  Great  King  of  Glory,  Ananda, 
had  died,  he  came  to  life  again  in  the  happy  world 
of  Brahma. 

2,6.  '  For  eight  and  forty  thousand  years,  Ananda, 
the  Great  King  of  Glory  lived  the  happy  life  of  a 
prince ;  for  eight  and  forty  thousand  years  he  was  vice- 
roy and  heir-apparent ;  for  eight  and  forty  thousand 
years  he  ruled  the  kingdom ;  and  for  eight  and  forty 
thousand  years  he  lived,  as  a  layman,  the  noble  life 
in  the  Palace  of  Righteousness.  And  then,  when  full 
of  noble  thoughts,  he  died  ;  he  entered,  after  the  dis- 
solution of  the  body,  the  noble  world  of  Brahma  \ 


37.  '  Now  it  may  be,  Ananda,  that  you  may  think 
"The  Great  King  of  Glory  of  that  time  was  another 
person."  But,  Ananda,  you  should  not  view  the 
matter  thus.  I  at  that  time  was  the  Great  King 
of  Glory. 

*  Mine  at  that  time  were  the  four  and  eighty 
thousand  cities,  of  which  the  chief  was  the  royal  city 
of  Kusavati. 

'  Mine  were  the  four  and  eighty  thousand  palaces, 
of  which  the  chief  was  the  Palace  of  Righteousness. 

'  Mine  were  the  four  and  eighty  thousand  cham- 
bers, of  which  the  chief  was  the  chamber  of  the 
Great  Complex. 

'  Mine  were  the  four  and  eighty  thousand  divans, 

^  The  '  noble  thoughts  '  are  the  Brahma-viharas,  described 
above,  Chap.  II,  §§  8-11.  The  'noble  life'  is  the  Brahma/^ariyaw, 
which  does  not  mean  the  same  as  it  does  in  Sanskrit.  The  adjec- 
tive Brahma  may  have  reference  here  also  to  the  subsequent  (and 
consequent?)  rebirth  in  the  Brahma-loka. 


286         THE  GREAT  KING  OF  GLORY.  CH. 

of  gold,  and  silver,  and  ivory,  and  sandal  wood, 
spread  with  long-haired  rugs,  and  cloths  embroidered 
with  flowers,  and  magnificent  antelope  skins ;  covered 
with  lofty  canopies  ;  and  provided  at  both  ends  with 
purple  cushions. 

*  Mine  were  the  four  and  eighty  thousand  state 
elephants,  with  trappings  of  gold,  and  gilded  flags, 
and  golden  coverings  of  network, — of  which  the 
king  of  elephants,  called  "the  Changes  of  the  Moon," 
was  chief. 

'  Mine  were  the  four  and  eighty  thousand  state 
horses,  with  trappings  of  gold,  and  gilded  flags, 
and  golden  coverings  of  network, — of  which  "Thun- 
der-cloud," the  king  of  horses,  was  the  chief. 

'Mine  were  the  four  and  eighty  thousand  chariots, 
with  coverings  of  the  skins  of  lions,  and  of  tigers, 
and  of  panthers, — of  which  the  chariot  called  "  the 
Flag  of  Victory  "  was  the  chief. 

'  Mine  were  the  four  and  eighty  thousand  gems, 
of  which  the  Wondrous  Gem  was  the  chief. 

'  Mine  were  the  four  and  eighty  thousand  wives, 
of  whom  the  Queen  of  Glory  was  the  chief. 

'  Mine  were  the  four  and  eighty  thousand  yeomen, 
of  whom  the  Wonderful  Steward  was  the  chief. 

*  Mine  were  the  four  and  eighty  thousand  nobles, 
of  whom  the  Wonderful  Adviser  was  the  chief. 

'  Mine  were  the  four  and  eighty  thousand  cows, 
with  jute  trappings,  and  horns  tipped  with  bronze. 

'  Mine  were  the  four  and  eighty  thousand  myriads 
of  garments,  of  delicate  textures,  of  flax,  and  cotton, 
and  silk,  and  wool. 

*  Mine  were  the  four  and  eighty  thousand  dishes, 
in  which,  in  the  evening  and  in  the  morning,  rice 
was  served. 


II.  MAHA-SUDASSANA    SUTTA.  287 

38.  '  Of  those  four  and  eighty  thousand  cities, 
Ananda,  one  was  that  city  in  which,  at  that  time,  I 
used  to  dwell — to  wit,  the  royal  city  of  Kusavati. 

'  Of  those  four  and  eighty  thousand  palaces  too, 
Ananda,  one  was  that  palace  in  which,  at  that  time,  I 
used  to  dwell — to  wit,  the  Palace  of  Righteousness. 

'  Of  those  four  and  eighty  thousand  chambers  too, 
Ananda,  one  was  that  chamber  in  which,  at  that 
time,  I  used  to  dwell — to  wit,  the  chamber  of  the 
Great  Complex. 

'  Of  those  four  and  eighty  thousand  divans  too, 
Ananda,  one  was  that  divan  which,  at  that  time, 
I  used  to  occupy — to  wit,  one  of  gold,  or  one  of 
silver,  or  one  of  ivory,  or  one  of  sandal  wood. 

'  Of  those  four  and  eighty  thousand  state  ele- 
phants too,  Ananda,  one  was  that  elephant  which, 
at  that  time,  I  used  to  ride — to  wit,  the  king  of 
elephants,  "  the  Changes  of  the  Moon." 

*  Of  those  four  and  eighty  thousand  horses  too, 
Ananda,  one  was  that  horse  which,  at  that  time, 
I  used  to  ride  —  to  wit,  the  king  of  horses,  "the 
Thunder-cloud." 

*  Of  those  four  and  eighty  thousand  chariots  too, 
Ananda,  one  was  that  chariot  in  which,  at  that  time, 
I  used  to  ride — to  wit,  the  chariot  called  "  the  Flag 
of  Victory." 

'  Of  those  four  and  eighty  thousand  wives  too, 
Ananda,  one  was  that  wife  who,  at  that  time,  used 
to  wait  upon  me — to  wit,  either  a  lady  of  noble 
birth,  or  a  Velamikani. 

*  Of  those  four  and  eighty  thousand  myriads  of 
suits  of  apparel  too,  Ananda,  one  was  the  suit  of 
apparel  which,  at  that  time,  I  wore — to  wit,  one  of 
delicate  texture,  of  linen,  or  cotton,  or  silk,  or  wool. 


288         THE  GREAT  KING  OF  GLORY.  CH. 

'  Of  those  four  and  eighty  thousand  dishes  too, 
Ananda,  one  was  that  dish  from  which,  at  that  time, 
I  ate  a  measure  of  rice  and  the  curry  suitable  thereto. 


39.  '  See,  Ananda,  how  all  these  things  are  now 
past,  are  ended,  have  vanished  away.  Thus  im- 
permanent, Ananda,  are  component  things ;  thus 
transitory,  Ananda,  are  component  things ;  thus 
untrustworthy,  Ananda,  are  component  things.  In- 
somuch, Ananda,  is  it  meet  to  be  weary  of,  is  it  meet 
to  be  estranged  from,  is  it  meet  to  be  set  quite  free 
from  the  bondage  of  all  component  things  ! 


40.  '  Now  I  call  to  mind,  Ananda,  how  in  this 
spot  my  body  had  been  six  times  buried.  And 
when  I  was  dwelling  here  as  the  righteous  king 
who  ruled  in  righteousness,  the  lord  of  the  four 
regions  of  the  earth,  the  conqueror,  the  protector 
of  his  people,  the  possessor  of  the  seven  royal  trea- 
sures— that  was  the  seventh  time. 

A 

41.  '  But  I  behold  not  any  spot,  Ananda,  in  the 
world  of  men  and  gods,  nor  in  the  world  of  Mara, 
nor  in  the  world  of  Brahma, — no,  not  among  the 
race  of  Sama;2as  or  Brahmans,  of  gods  or  men, — 
where  the  Tathagata  for  the  eighth  time  will  lay 
aside  his  body\' 

^  The  whole  of  this  conversation  between  the  Great  King  of 
Glory  and  the  Queen  is  very  much  shorter  in  the  (7ataka,  the 
enumeration  of  the  possessions  of  the  Great  King  being  omitted 
(except  the  first  clause  referring  to  the  four  and  eighty  thousand 
cities),  and  clauses  34-38,  40,  and  41  being  also  left  out,  §  39  and 
the  concluding  being  placed  in  the  mouth  of  the  King  immediately 
after  §  33.  This  may  be  perhaps  partly  explained  by  the  narrative 
style  in  which  the  6^atakas  are  composed — a  style  incompatible 


II.  MAHA-SUDASSANA    SUTTA.  289 

42.  Thus  spake  the  Blessed  One ;  and  when 
the  Happy  One  had  thus  spoken,  once  again  the 
Teacher  said : 

'  How  transient  are  all  component  things ! 
Growth  is  their  nature  and  decay : 
They  are  produced,  they  are  dissolved  again : 
And  then  is  best,  when  they  have  sunk  to  restM' 


I 


End  of  the  Maha-Sudassana  Sutta. 


with  the  repetitions  of  the  Suttas,  and  confined  to  the  facts  of  the 
story. 

But  I  think  that  no  one  can  read  this  Sutta  in  comparison  with 
the  short  passage  found  in  the  Book  of  the  Great  Decease  (above, 
pp.  99-101)  without  feeling  that  the  latter  is  the  more  original  of 
the  two,  and  that  the  legend  had  not,  when  the  Book  of  the  Great 
Decease  was  composed,  attained  to  its  present  extended  form. 

We  seem  therefore  really  to  have  three  stages  of  the  legend 
before  us,  and  though  the  6^ataka  story  was  actually  put  into  its 
present  shape  at  a  known  date  (the  fifth  century  of  our  era)  long 
after  the  latest  possible  date  for  the  Book  of  the  Great  King  of 
Glory,  it  has  probably  preserved  for  us  a  reminiscence  of  what  the 
legend  was  at  the  time  when  the  Book  of  the  Great  Decease  was 
composed. 

^  On  this  celebrated  verse,  see  the  note  at  Mahaparinibbana 
Sutta  VI,  16,  where  it  is  put  into  the  mouth  of  Sakka,  the  king 
of  the  gods,  and  the  discussion  in  the  Introduction  to  this  Sutta. 


[11]  U 


I 


SABBASAVA-SUTTA. 


U   2 


INTRODUCTION 

TO  THE 

SABBASAVA    SUTTA. 


Dr.  Morris,  who  had  borrowed  the  Phayre  and  Tumour 
MSS.  of  the  Ma^^/^ima  Nikaya  from  the  India  Office 
Library,  has  been  good  enough  to  transcribe  the  text  of 
this  Sutta  for  me. 

I  had  hoped  from  the  Rev.  David  da  Silva's  analysis 
of  the  Sutta  in  the  Ceylon  Friend  for  1872,  that  it  would 
determine  the  exact  meaning  of  the  difficult  word  Asava 
as  used  in  the  theory  of  Arahatship,  and  in  the  important 
passage  (the  Faith,  Reason,  and  Works  paragraph)  re- 
peated so  often  in  the  Mahaparinibbana  Sutta.  It  will 
be  seen  that  this  is  scarcely  the  case,  but  as  it  does  throw 
light  on  the  ideas  wrapped  up  in  the  word,  and  contains 
a  very  Interesting  passage  ^  on  the  especial  value  attached 
in  Buddhism  to  the  mental  habit  we  should  now  call 
agnosticism,  I  have  adhered  to  the  intention  of  including 
it  in  this  volume. 

The  word  Asava  seems  in  this  Sutta  to  be  used  in  a 
general  sense, — not  confined  only  to  the  Asavas  of  sen- 
suality, individuality,  delusion,  and  ignorance,  but  including 
the  more  various  defilements  or  imperfections  of  mind,  out 
of  which  those  especial  defilements  will  proceed. 

Incidentally  reference  is  made  to  the  well-known  Bud- 
dhist doctrine,  that  the  right  thing  is  to  seek  after  the 
Nirvana  of  a  perfect  life  in  Arahatship,  and  not  to  trouble 
and  confuse  oneself  by  the  discussion  of  speculative  ques- 
tions  as   to  past  or  future  existence,   or  even  as  to  the 

'  §§  9.  lo- 


294  SABBASAVA    SUTTA. 


presence  within  the  body  of  a  soul.  Buddhism  is  not  only 
independent  of  the  theory  of  soul,  but  regards  the  con- 
sideration of  that  theory  as  worse  than  profitless,  as  the 
source  of  manifold  delusions  and  superstitions.  Practically 
this  comes,  however,  to  much  the  same  thing  as  the  denial 
of  the  existence  of  the  soul ;  just  as  agnosticism  is,  at 
best,  but  an  earnest  and  modest  sort  of  atheism.  And 
we  have  seen  above  that  ana t taw,  the  absence  of  a  soul 
or  self  as  abiding  principle,  is  one  of  the  three  parts  of 
Buddhist  wisdom  (vi^^a)^  and  of  Buddhist  perception 
{sa.nna.y.  The  reconciliation  of  these  two  doctrines,  of  the 
agnosticism  and  of  the  denial,  is,  I  think,  that  the  absence 
of  soul  is  only  predicated  of  those  five  Aggregates  of  parts 
and  powers  to  which  a  good  Buddhist  should  confine  his 
attention.  These  alone  he  should  consider ;  and  he  does 
wrong  to  care  whether  beyond  and  beside  them  a  soul  has, 
or  has  not,  any  real  existence. 

I  may  add  that  the  importance  of  the  Asavas  appears 
from  the  fact  that  elsewhere  the  knowledge  of  them,  of  their 
origin,  of  their  cessation,  and  of  the  way  that  leads  to  their 
cessation  is  placed  on  the  road  to  Arahatship  immediately 
after,  and  parallel  to,  the  knowledge  of  Suffering,  of  its 
origin,  of  its  cessation,  and  of  the  way  that  leads  to  its  ces- 
sation— the  knowledge,  that  is,  of  the  four  Noble  Truths^. 

The  Asavas  there  meant  are  sensuality,  individuality 
(or  life),  and  ignorance ;  and  the  expressions  *  to  him  who 
knows,  to  him  who  sees'*  (^anato  passato)  are  used 
there  much  in  the  same  way  as  they  are  in  our  §  3.  Per- 
haps this  was  the  passage  which  Burnouf  had  in  his  mind 
when  he  wrongly  said*  that  he  had  found  in  the  Maha- 
parinibbana  Sutta  an  enumeration  of  three  classes  of 
Asavas,  whereas  that  Sutta  always  divides  them  into  four 
classes. 

I  am  unable  to  suggest  any  good  translation  of  the  term 
itself — simple  though  it  is.  It  means  literally  '  a  running 
or  flowing,'  or  (thence)  *a  leak;'  but  as  that  figure  is  not 

'  See  above,  p.  162.  ^  See  above,  p.  9. 

*  Samaw»a  Phala  Sutta,  p.  152.  *  Lotus  de  la  Bonne  Loi,  p.  823. 


INTRODUCTION.  295 


used  in  English  in  a  spiritual  sense,  it  is  necessary  to 
choose  some  other  figure ;  and  it  is  not  easy  to  find  one 
that  is  appropriate.  '  Sin '  would  be  very  misleading,  the 
Christian  idea  of  sin  being  inconsistent  with  Buddhist 
ethics.  A  '  fault '  in  the  geological  use  of  the  word  comes 
somewhat  nearer.  '  Imperfection '  is  too  long,  and  for 
'  stain '  the  Pali  has  a  different  word  ^.  In  the  Book  of 
the  Great  Decease  I  have  chosen  'evil;'  here  I  leave  the 
word  untranslated. 


*  Rag-o.     See  the  verses  translated  in  'Buddhist  Birth  Stories,'  p.  164. 


ALL    THE    ASAVAS. 


SABBASAVA-SUTTA. 


1.  Thus  have  I  heard.  The  Blessed  One  was 
once  staying  at  Savatthi,  at  the  G'etavana,  in  Anatha 
Pi;/^ika's  park. 

There  the  Blessed  One  addressed  the  brethren, 
and  said,  *  Bhikkhus.' 

*  Yea,  Lord  !'  said  those  brethren,  in  assent,  to  the 
Blessed  One. 

Then  the  Blessed  One  spake  : 

2.  '  I  will  teach  you,  O  brethren,  the  lesson  of  the 
subjugation  of  all  the  Asavas.  Listen  well,  and 
attend,  and  I  will  speak!' 

'  Even  so,  Lord ! '  said  the  brethren,  in  assent,  to 
the  Blessed  One. 

Then  the  Blessed  One  spake  : 

*  I  say  that  there  is  destruction  of  the  Asavas, 
brethren,  to  him  who  knows,  to  him  who  sees ;  not 
to  him  who  knows  not,  to  him  who  sees  not.  And 
what  do  I  say,  brethren,  is  the  destruction  of  the 
Asavas  to  him  who  knows,  to  him  who  sees  ?  It 
is  (a  matter  of)  wise  consideration,  and  of  foolish 
consideration. 

3.  'In  him,  brethren,  who  considers  unwisely, 
Asavas  which  have  not  arisen  spring  up,  and  Asavas 
which  have  arisen  are  increased.  In  him,  brethren, 
who  considers  wisely,  Asavas  which  have  not  arisen 


SABBASAVA    SUTTA.  297 

spring  not  up,  and  Asavas  which   have  arisen  do 
not  increase. 

4.  '  There  are  Asavas  which  should  be  abandoned, 
brethren,  by  insight,  there  are  Asavas  which  should 
be  abandoned  by  subjugation,  there  are  Asavas 
which  should  be  abandoned  by  right  use,  there  are 
Asavas  which  should  be  abandoned  by  endurance, 
there  are  Asavas  which  should  be  abandoned  by 
avoidance,  there  are  Asavas  which  should  be  aban- 
doned by  removal,  there  are  Asavas  which  should 
be  abandoned  by  cultivation. 


5.  *  And  which,  brethren,  are  the  Asavas  which 
should  be  abandoned  by  insight  ^  ? 

*  In  the  first  place,  brethren,  the  ignorant  uncon- 
verted man,  who  perceives  not  the  Noble  Ones,  who 
comprehends  not,  nor  is  trained  according  to  the 
doctrine  of  the  noble  ones  ;  who  perceives  not  good 
men,  who  comprehends  not,  nor  is  trained  according 
to  the  doctrine  of  good  men ;  he  neither  understands 
what  things  ought  to  be  considered,  nor  what  things 
ought  not  to  be  considered ;  the  things  that  ought 
not  to  be  considered,  those  he  considers ;  and  the 
things  that  ought  to  be  considered,  those  he  does 
not  consider. 

6.  '  And  which,  brethren,  are  those  things  which 
he  should  not  consider,  which  he  nevertheless  con- 
siders ? 

'  There  are  things  which,  when  a  man  considers 
them,  the  Asava  of  Lust  springs  up  within  him,  which 
had  not  sprung  up  before ;  and  the  Asava  of  Lust, 
which  had  sprung  up,  grows  great ;    the  Asava  of 

'  Dassana. 


298  ALL    THE   ASAVAS. 


Life  Springs  up  within  him,  which  had  not  sprung 
up  before ;  and  the  Asava  of  Life,  which  had 
sprung  up,  grows  great ;  the  Asava  of  Ignorance 
springs  up  within  him,  which  had  not  sprung  up 
before  ;  and  the  Asava  of  Ignorance,  which  had 
sprung  up,  grows  great 

'  These  are  the  things  which  ought  not  to  be 
considered,  things  which  he  considers, 

7.  *  And  which,  brethren,  are  those  things  which 
should  be  considered,  which  he  nevertheless  does 
not  consider  ? 

*  There  are  things,  brethren,  which,  when  a  man 
considers  them,  the  Asava  of  Lust,  if  it  had  not 
sprung  up  before,  springs  not  up  within  him ;  and 
the  Asava  of  Lust,  which  had  sprung  up,  is  put  away; 
the  Asava  of  Life,  if  it  had  not  sprung  up  before, 
springs  not  up  within  him ;  and  the  Asava  of  Life, 
which  had  sprung  up,  is  put  away ;  the  Asava  of 
Ignorance,  if  it  had  not  sprung  up  before,  springs 
not  up  within  him  ;  and  the  Asava  of  Ignorance, 
which  had  sprung  up,  is  put  away. 

'  These  are  the  things  which  ought  to  be  con- 
sidered, things  which  he  does  not  consider. 

8.  *  It  is  by  his  consideration  of  those  things, 
which  ought  not  to  be  considered ;  and  by  his  non- 
consideration  of  those  things,  which  ought  to  be 
considered,  that  Asavas  arise  within  him  which  had 
not  sprung  up ;  and  Asavas  which  had  sprung  up, 
grow  great.' 

9.  *  Unwisely  doth  he  consider  thus : 

' "  Have  I  existed  during  the  ages  that  are  past, 
or  have  I  not  ?  What  was  I  during  the  ages  that 
are  past?     How  was  I   during  the  ages  that  are 


SABBASAVA    SUTTA.  299 

past  ?  Having  been  what,  what  did  I  become  in  the 
ages  that  are  past  ?  Shall  I  exist  during  the  ages  of 
the  future,  or  shall  I  not  ?  What  shall  I  be  during 
the  ages  of  the  future  ?  How  shall  I  be  during  the 
ages  of  the  future  ?  Having  been  what,  what  shall 
I  become  during  the  ages  of  the  future  ?" 

'  Or  he  debates  within  himself  as  to  the  present : 
"Do  I  after  all  exist,  or  am  I  not?  How  am  I? 
This  is  a  being ;  whence  now  did  it  come,  and 
whither  will  it  go  ?  " 

10.  'In  him,  thus  unwisely  considering,  there 
springs  up  one  or  other  of  the  six  (absurd)  notions  ^ 

'  As  something  true  and  real  he  gets  the  notion, 
"I  have  a  self!" 

'  As  something  true  and  real  he  gets  the  notion, 
''  I  have  not  a  self ! " 

'  As  something  true  and  real  he  gets  the  notion, 
"  By  my  self,  I  am  conscious  of  my  self!" 

'  As  something  true  and  real  he  gets  the  notion, 
"  By  myself  I  am  conscious  of  my  non-self!  " 

'  Or,  again,  he  gets  the  notion,  "  This  soul  of  mine 
can  be  perceived,  it  has  experienced  the  result  of 
good  and  evil  actions  committed  here  and  there : 
now  this  soul  of  mine  is  permanent,  lasting,  eternal, 
has  the  inherent  quality  of  never  changing,  and 
will  continue  for  ever  and  ever ! " 

11.  '  This,  brethren,  is  called  the  walking  in  delu- 
sion, the  jungle  of  delusion  ^,  the  wilderness  of  de- 
lusion, the  puppet  show  of  delusion,  the  writhing  of 
delusion,  the  fetter  of  delusion. 

12.  '  Bound,  brethren,  with  this  fetter  of  delusion, 

^  J^/i2inn3.m  di///^inam, 

^  Di//>^i-gahana»/,  with  allusion,  doubtless,  if  the  reading  is 
correct,  to  g aha. nam. 


;00  ALL    THE   ASAVAS. 


the  ignorant  unconverted  man  becomes  not  freed 
from  birth,  decay,  and  death,  from  sorrows,  lamenta- 
tions, pains,  and  griefs,  and  from  expedients  ^ — he 
does  not  become  free,  I  say,  from  pain. 


13.  'But  the  wise  man,  brethren,  the  disciple 
walking  in  the  Noble  Path,  who  perceives  the  noble 
ones;  who  comprehends,  and  is  trained  according  to, 
the  doctrine  of  the  Noble  Ones ;  who  perceives  good 
men,  who  comprehends,  and  is  trained  according  to, 
the  doctrine  of  good  men;  he  understands  both 
what  things  ought  to  be  considered,  and  what  things 
ought  not  to  be  considered — and  thus  understand- 
ing, the  things  that  ought  to  be  considered  those  he 
considers ;  and  the  things  that  ought  not  to  be 
considered,  those  he  does  not  consider. 

14.  '  And  which,  brethren,  are  those  things  which 
ought  not  to  be  considered,  and  which  he  does  not 
consider  ? 

'  There  are  things  which,  when  a  man  considers 
them,  the  Asava  of  Lust  springs  up  within  him,  which 
had  not  sprung  up  before ;  and  the  Asava  of  Lust, 
which  had  sprung  up,  grows  great ;  the  Asava  of 
Life  springs  up  within  him,  which  had  not  sprung 
up  before ;  and  the  Asava  of  Life,  which  had 
sprung  up,  grows  great ;  the  Asava  of  Ignorance 
springs  up  within  him,  which  had  not  sprung  up 
before  ;  and  the  Asava  of  Ignorance,  which  had 
sprung  up,  grows  great. 

'  These  are  the  things  which  ought  not  to  be  con- 
sidered, things  which  he  considers. 

^  That  is,  the  practice  of  rites  and  ceremonies  and  the  worship 
of  Gods. 


SABBASAVA    SUTTA.  3OI 


15.  '  And  which,  brethren,  are  those  things  which 
should  be  considered,  and  which  he  does  consider  ? 

'  There  are  things,  brethren,  which,  when  a  man 
considers  them,  the  Asava  of  Lust,  if  it  had  not 
sprung  up  before,  springs  not  up  within  him ;  and 
the  Asava  of  Lust,  which  had  sprung  up,  is  put  away ; 
the  Asava  of  Life,  if  it  had  not  sprung  up  before, 
springs  not  up  within  him ;  and  the  Asava  of  Life, 
which  had  sprung  up,  is  put  away ;  the  Asava  of 
Ignorance,  if  it  had  not  sprung  up  before,  springs  not 
up  within  him  ;  and  the  Asava  of  Ignorance,  which 
had  sprung  up,  is  put  away. 

'  These  are  the  things  which  ought  to  be  con- 
sidered, things  which  he  does  not  consider. 

16.  'It  is  by  his  not  considering  those  things 
which  ought  to  be  considered,  and  by  his  con- 
sidering those  things  which  ought  not  to  be  con- 
sidered, that  Asavas  which  had  not  sprung  up  within 
him  spring  not  up,  and  Asavas  which  had  sprung  up 
are  put  away. 

17.  '  He  considers,  "This  is  suffering."  He  con- 
siders, "This  is  the  origin  of  suffering."  He  con- 
siders, "  This  is  the  cessation  of  suffering."  He 
considers,  "This  is  the  way  which  leads  to  the  cessa- 
tion of  suffering."  And  from  him,  thus  considering, 
the  three  fetters  fall  away — the  delusion  of  self, 
hesitation,  and  the  dependence  on  rites  and  cere- 
monies. 

'  These  are  the  Asavas,  brethren,  which  are  to  be 
abandoned  by  insight. 


18.  'And  which  are  the  Asavas  to  be  abandoned 
by  subjugation  (samvara)? 

'  Herein,  brethren,  a  Bhikkhu,   wisely  reflecting. 


302  ALL    THE   ASAVAS. 


remains  shut  in  by  the  subjugation  of  the  organ  of 
Sight.  For  whereas  to  the  man  not  shut  in  by  the 
subjugation  of  the  organ  of  sight  Asavas  may  arise, 
full  of  vexation  and  distress,  to  the  man  shut  in  by 
the  subjugation  of  the  organ  of  sight  the  Asavas, 
full  of  vexation  and  distress,  are  not. 

19.  *  Wisely  reflecting,  he  remains  shut  in  by  the 
subjugation  of  the  organ  of  Hearing.  For  whereas 
to  the  man  not  shut  in  by  the  subjugation  of  the 
organ  of  hearing  Asavas  may  arise,  full  of  vexation 
and  distress,  to  the  man  shut  in  by  the  subjugation 
of  the  organ  of  hearing  the  Asavas,  full  of  vexation 
and  distress,  are  not. 

20.  '  Wisely  reflecting,  he  remains  shut  in  by  the 
subjugation  of  the  organ  of  Smell.  For  whereas  to 
the  man  not  shut  in  by  the  subjugation  of  the  organ 
of  smell  Asavas  may  arise,  full  of  vexation  and  dis- 
tress, to  the  man  shut  in  by  the  subjugation  of  the 
organ  of  smell  the  Asavas,  full  of  vexation  and 
distress,  are  not. 

21.  'Wisely  reflecting,  he  remains  shut  in  by  the 
subjugation  of  the  organ  of  Taste.  For  whereas  to 
the  man  not  shut  in  by  the  subjugation  of  the  organ 
of  taste  Asavas  may  arise,  full  of  vexation  and 
distress,  to  the  man  shut  in  by  the  subjugation  of 
the  organ  of  taste  the  Asavas,  full  of  vexation  and 
distress,  are  not. 

22.  'Wisely  reflecting,  he  remains  shut  in  by  the 
subjugation  of  the  organ  of  Touch.  For  whereas  to 
the  man  not  shut  in  by  the  subjugation  of  the  organ 
of  touch  Asavas  may  arise,  full  of  vexation  and 
distress,  to  the  man  shut  in  by  the  subjugation  of 
the  organ  of  touch  the  Asavas,  full  of  vexation  and 
distress,  are  not. 


) 


SABBASAVA    SUTTA.  303 


23.  'Wisely  reflecting,  he  remains  shut  in  by  the 
subjugation  of  the  organ  of  Mind,  For  whereas  to 
the  man  not  shut  in  by  the  subjugation  of  the  organ 
of  mind  Asavas  may  arise,  full  of  vexation  and  dis- 
tress, to  the  man  shut  in  by  the  subjugation  of 
the  organ  of  mind  the  Asavas,  full  of  vexation  and 
distress,  are  not, 

'These,  brethren,  are  called  the  Asavas  to  be 
abandoned  by  subjugation. 


24.  'And  which  are  the  Asavas  to  be  abandoned 
by  right  use^? 

*  Herein,  brethren,  a  Bhikkhu,  wisely  reflecting, 
makes  use  of  his  robes  for  the  purpose  only  of 
warding  off  the  cold,  of  warding  off  the  heat,  of 
warding  off  the  contact  of  gad-flies  and  mosquitoes, 
of  wind  and  sun,  and  snakes  ;  and  of  covering  his 
nakedness  ^. 

25.  'Wisely  reflecting,  he  makes  use  of  alms,  not 
for  sport  or  sensual  enjoyment,  not  for  adorning 
or  beautifying  himself,  but  solely  to  sustain  the 
body  in  life,  to  prevent  its  being  injured,  to  aid 
himself  in  the  practice  of  a  holy  life — thinking  the 
while,  "  Thus  shall  I  overcome  the  old  pain,  and 
shall  incur  no  new;  and  everywhere  shall  I  be  at 
ease,  and  free  from  blame." 

26.  'Wisely  reflecting,  he  makes  use  of  an  abode; 
only  to  ward  off  cold,  to  ward  off  heat,  to  ward  off 
the  contact  of  gad-flies  and  mosquitoes,  of  wind  and 
sun,  and  snakes ;  only  to  avoid  the  dangers  of  the 
climate,  and  to  secure  the  delight  of  privacy. 

^  Pa/isevana. 

^  Compare  Dickson's  Kammavai^a,  p.  7,  where  the  reading, 
however,  is  wrong. 


304  ALL    THE    ASAVAS. 


27.  'Wisely  reflecting,  he  makes  use  of  medicine 
and  other  necessaries  for  the  sick ;  only  to  ward  off  the 
pain  that  causes  injury,  and  to  preserve  his  health. 

28.  '  For  whereas,  brethren,  to  the  man  not  making 
such  right  use,  Asavas  may  arise,  full  of  vexation 
and  distress ;  to  the  man  making  such  right  use, 
the  Asavas,  full  of  vexation  and  distress,  are  not. 

'  These,  brethren,  are  called  the  Asavas  to  be 
abandoned  by  right  use. 


29.  '  And  which,  brethren,  are  the  Asavas  to  be 
abandoned  by  endurance  V 

*  Herein,  brethren,  a  Bhikkhu,  wisely  reflecting,  is 
patient  under  cold  and  heat,  under  hunger  and 
thirst,  under  the  contact  of  gad-flies  and  mosqui- 
toes, of  wind  and  sun,  and  snakes ;  he  is  enduring 
under  abusive  words,  under  bodily  suffering,  under 
pains  however  sharp,  rough,  severe,  unpleasant,  dis- 
agreeable, and  destructive  even  to  life. 

30.  *  For  whereas,  brethren,  to  the  man  who  en- 
dureth  not,  Asavas  may  arise,  full  of  vexation  and 
distress;  to  him  who  endures,  the  Asavas,  full  of 
vexation  and  distress,  are  not. 

'  These,  brethren,  are  called  the  Asavas  to  be 
abandoned  by  endurance. 

31.  'And  which,  brethren,  are  the  Asavas  to  be 
abandoned  by  avoidance  ^  ? 

'  Herein,  brethren,  a  Bhikkhu  wisely  reflecting, 
avoids  a  rogue  elephant,  he  avoids  a  furious  horse, 
he  avoids  a  wild  bull,  he  avoids  a  mad  dog,  a  snake, 
a  stump  in  the  path,  a  thorny  bramble,  a  pit,  a 
precipice,  a  dirty  tank  or  pool.     When  tempted  to 

^  Adhivasana.  ^  Pariva^^ana. 


SABBASAVA    SUTTA.  305 

sit  In  a  place  where  one  should  not  sit,  or  to  walk 
where  one  should  not  walk,  or  to  cultivate  the  ac- 
quaintance of  bad  companions,  he  is  skilled  to  shun 
the  evil :  and  wisely  reflecting  he  avoids  that,  as 
a  place  whereon  one  should  not  sit,  that,  as  a  place 
wherein  one  should  not  walk,  those  men,  as  com- 
panions that  are  bad. 

32.  '  For  whereas,  brethren,  to  the  man  who 
avoideth  not,  Asavas  may  arise,  full  of  vexation 
and  distress ;  to  him  who  avoids,  the  Asavas,  full  of 
vexation  and  distress,  are  not. 

'  These,  brethren,  are  called  the  Asavas  to  be 
abandoned  by  avoidance. 


2,3.  'And  which,  brethren,  are  the  Asavas  to  be 
abandoned  by  removal  ^  ? 

*  Herein,  brethren,  a  Bhikkhu,  wisely  reflecting, 
when  there  has  sprung  up  within  him  a  lustful 
thought,  that  he  endureth  not,  he  puts  it  away,  he 
removes  It,  he  destroys  It,  he  makes  It  not  to  be  ; 
when  there  has  sprung  up  within  him  an  angry 
thought,  a  malicious  thought,  some  sinful,  wrong  dis- 
position, that  he  endureth  not,  he  puts  It  away,  he 
removes  it,  he  destroys  It,  he  makes  it  not  to  be. 

34.  '  For  whereas,  brethren,  to  the  man  who  re- 
moveth  not,  Asavas  may  arise,  full  of  vexation  and 
distress  ;  to  him  who  removes,  the  Asavas,  full  of 
vexation  and  distress,  are  not. 

'  These,  brethren,  are  called  the  Asavas  to  be 
abandoned  by  removal. 


35.  'And  which,  brethren,  are  the  Asavas  to  be 
abandoned  by  cultivation  ^  ? 

^  Vinodana.  ''  Bhavana. 

[II]  X 


306  ALL    THE   ASAVAS. 


'  ^  Herein,  brethren,  a  Bhikkhu,  wisely  reflecting, 
cultivates  that  part  of  the  higher  wisdom  called 
Mindfulness,  dependent  on  seclusion,  dependent 
on  passionlessness,  dependent  on  the  utter  ecstasy 
of  contemplation,  resulting  in  the  passing  off  of 
thoughtlessness. 

36.  '  He  cultivates  that  part  of  the  higher  wisdom 
called  Search  after  Truth,  he  cultivates  that  part  of 
the  higher  wisdom  called  Energy,  he  cultivates  that 
part  of  the  higher  wisdom  called  Joy,  he  cultivates 
that  part  of  the  higher  wisdom  called  Peace,  he 
cultivates  that  part  of  the  higher  wisdom  called 
Earnest  Contemplation,  he  cultivates  that  part  of  the 
higher  wisdom  called  Equanimity — each  dependent 
on  seclusion,  dependent  on  passionlessness,  dependent 
on  the  utter  ecstasy  of  contemplation,  resulting  in 
the  passing  off  of  thoughtlessness. 

2)J.  'For  whereas,  brethren,  to  the  man  who  cul- 
tivateth  not,  Asavas  may  arise,  full  of  vexation  and 
distress ;  to  him  who  cultivates,  the  Asavas,  full  of 
vexation  and  distress,  are  not. 

'  These,  brethren,  are  called  the  Asavas  to  be 
abandoned  by  cultivation. 


38.  *  And  then  when  a  Bhikkhu  has  by  insight 
put  away  the  Asavas  to  be  abandoned  by  insight, 
and  by  subjugation  has  put  away  the  Asavas  to  be 
abandoned  by  subjugation,  and  by  right  use  has 
put  away  the  Asavas  to  be  abandoned  by  right  use, 
and  by  endurance  has  put  away  the  Asavas  to  be 
abandoned  by  endurance,  and  by  avoidance  has  put 
away   the  Asavas   to   be  abandoned  by  avoidance, 

^  Compare  Mahapaiinibbana  Sutta  I,  9. 


SABBASAVA    SUTTA.  307 

A 

and  by  removal  has  put  away  the  Asavas  to  be 
abandoned  by  removal,  and  by  cultivation  has  put 
away  the  Asavas  to  be  abandoned  by  cultivation — 
that  Bhikkhu,  brethren,  remains  shut  in  by  the  sub- 
jugation of  the  Asavas,  he  has  destroyed  that 
Craving  Thirst,  by  thorough  penetration  of  mind  he 
has  rolled  away  every  Fetter,  and  he  has  made  an 
end  of  Pain.' 


39.  Thus  spake  the  Blessed  One ;  and  those 
Bhikkhus,  glad  at  heart,  exalted  the  word  of  the 
Blessed  One. 


End  of  the  Sabbasava  Sutta. 


X  2 


INDEX. 


Abhibhayatanani,  the  eight,  pages  49, 

50. 
Addhariya  Brahmans,  171. 
Age  of  the  Suttas,  x. 
A^atasattu,    king    of    INIagadha,    r, 

131. 
A^ita,  one  of  the  Six  Teachers,  106. 
A,^iravati  river,  167,  178. 
Alabaster,  Mr.,  141. 
AUakappa,  name  of  a  place,  132. 
AZara  Kalama,  teacher,  75-77. 
Ambagama,  near  Vesali,  66. 
Ambala//^y6ika,  near  Rag-agaha,  12. 
Ambapali,  the  courtezan,  28. 

—  entertains  the  Buddha,  30-32. 
Ananda's  sorrow  and  imperfection, 

95,  96. 

—  his  character,  97,  98,  118,  119. 
Ananda  ^etiya,  66. 

Angels.     See  Tavatiwsa. 

—  called  devata,  45. 

—  on  the  point  of  a  needle,  88. 

—  desire  to  become  an,  is  spiritual 

bondage,  227. 
Angirasa,  aVedic  poet,  172. 
Apadesa,  66. 

Appama;7;7as,  the  four,  201,  273. 
Arahat  Buddhas,  13,  104. 
Arahats,  who  are,  &c.,  107,  119. 
Arahatship    and    the  Ten    Fetters, 

222. 
Arahatship  and  Nirvawa,  243. 
Asavas,  293-307. 

—  translation  of,  295. 
Assemblies,  the  eight,  48,  49. 
Astrology,  197,  198. 
Atuma,  name  of  a  village,  77. 
A^/i^aka,  Vedic  poet,  172. 

Bahuputta  ^etiya,  40. 
Baptism,  i. 

Beal,  the  Rev.  Samuel,  118,  255. 
Beluva,  near  Vesali,  34. 


Benares,  99. 
Benares  muslin,  54,  92. 
Bhadda,  convert  at  Nadika,  25,  26. 
Bhagu,  a  Vedic  poet,  172. 
BhaWa-gama,  near  Vesali,  64,  66. 
Bharadvaj-a,  a  young  Brahman,  168- 
170. 

—  a  Vedic  poet,  172. 
Bhikkhu,  meaning  of,  5. 
Bhoga-nagara,  near  Vesali,  66. 
Bible,  texts  in,  referred  to- — 

1  Samuel  xxviii,  208. 

2  Kings  vi,  17,  19. 
Matthew  v.  20,  160. 
Matthew  xi.  21,  46. 
Matthew  xv.  14,  xxii.  26,  173. 
Matthew  xvii.  31,  207. 
Mark  ix.  29,  207. 

Luke  vii.  37-39,  34. 
Acts  ii.  6,   142. 
Philippians  ii.  12,  114. 
Philippians  iii.  13,  7. 
2  Peter  i.  10,  114. 
Revelation  xxi.  19-21,  245,249. 
Bigandet's  Legend  of  Gaudama,xxxii. 

—  quoted,  xvi,  32,  33,  34,  82. 
Bodisat,  the,  239. 
Bogg/jahgR,  9,  14. 

Bonds,  the  five,  181. 

—  the  ten,  222. 

Brahma,  the    supreme    deity,    116, 

162-165. 
Brahma/^ariya  Brahmans^  171. 
Brahmans,  160,  180-185. 

—  different  schools  of,  171. 
Brahma-viharas,  the  four,  201,  273. 
Brick  Hall,  the,  at  Nadika,  24. 
Buddha,the,  description  of  character 

of,  27,  169. 

—  his  relation  to  the  Order,  37. 

—  his  last  illness,  35. 

—  date  of  death  of  the,  xlviii. 
Buddhahood,  how  reached,  14. 


3IO 


THE    BUDDHIST    SUTTAS. 


Buddhas,  past    and   future,   13,  97, 
104. 

—  description  of  character  of,  186. 
Buddhism,  ancient  summary  of,  62, 

63. 

—  another,  65, 

—  central  doctrine  of,  143,  144. 
Buddhist  era,  date  of,  xlv-xlviii. 
Buddhists,  modern  sects  of,  129. 
Bulis  of  Allakappa,  a  clan,  132. 
Burial  rites,  xl-xlv,  92. 
Burnouf,  Eugene,  50,  65,  75,  167. 

Cats,  14. 

"•Causation,  chain  of,  208. 
Cave  dwellings,  56. 
Chetiyas,  4,  66,    See  ATetiya. 

—  the  seven  at  Vesali,  40,  58. 
Chinese  works  on  the  Great    De- 
cease, xxxvl-xxxix. 

Christianity,  is  it  indebted  to  Bud- 
dhism? 165,  166. 
Clans,  customs  of,  3,  4. 
Cloth  of  gold,  80-82. 

—  of  Benares,  92. 

Conditions  of  the  welfare  of  a  com- 
munity, 6-1 1. 

—  the  Four  Noble,  64,  65. 
Confections  (Sawkhara),  242,  243. 
Council  of  Ra^agaha,  xii,  xiii,  xv. 

—  of  Patna,  xiii. 

—  of  Vesali,  xvii,  xix. 
Cremation  ceremonies,  xl. 
Cunningham,  General,  47,  263. 

Da  Cuiiha,  Mr.,  140. 
Da  Silva,  the  Rev.  David,  211,  293. 
Dagaba,  or  tope,  93,  1 31-135. 
Dagabas,  date  of  earliest,  xvii. 
Dawn,  as  the  Woman-Treasure  of 

the  King  of  Glory,  257. 
Deliverance,  eight  stages  of,  51,  52. 
Delusion.     See  Dittbi. 
Destiny,  result  of  actions,  25,  26. 
Devata,  note  on  meaning  of,  45. 
Dhamma,  62,  64,  117,  118. 
Dhamma-i^akkhu,  82,  96,  119,  127, 

153- 
Dibba-^akkhu,  209,  218. 
Dipavawsa,  xxii. 
Dutbl.     See  Asava. 

—  six  kinds  of,  in  detail,  297. 
Divinations  condemned,  196. 
Dona.,  a  Brahman,  133,  134. 


Earthquake,  occurrence  of,  44. 

—  eight  causes  of,  45-48. 
Elephant  look,  curious  belief  as  to, 

64. 
Era,  date  of  the  Buddhist,  xlv-xlviii. 
Esoteric    doctrine,    none    in    Bud- 
dhism, 36. 
^Existence,  cause  of  renewed,  6. 
Eye,  epithet  of  the  Buddha,  84. 
Eye  of  Truth.  SeeDhamma-^akkhu. 

Fairies  of  the  earth,  18,  19,  45. 

Faith,  reason,  and  works,  11. 

Fa  Kheu  Pi  Hu,  a  Chinese  work, 

117. 
Fausboll,  Professor,  100. 
Feer,  M.  Leon,  139,  140. 
Fetters,  the  ten,  222,  307. 

—  the  first  three,  299. 

Final  perseverance  of  the  saints,  26, 

27,  114. 
Fortune-telling,  197,  199. 
Foucaux,  ]\I.,  139. 
Funeral  ceremonies,  xl-xlv. 

Gahawi,  curious  belief  as  to,  260. 
Gahapati,  pater  familias,  257,  258. 
Games  of  chance  and  skill,  193. 
Gandhara,  a  city,  135. 
Gods,  good  men  so  called,  20,  21. 
Gogerly,  the  Rev.  Samuel,  139,  144, 

150,  260. 
Gotama,  name  of  the  Buddha,  103, 

104,  169. 
Gotama's  gate,  21. 

—  own  teaching,  xx-xxii. 
Gotamaka  A'etiya,  40. 

Great  Decease,  meaning  of,  xxxii. 
Grimblot's  '  Sept  Suttas  Palis,'  50. 

Gains  (and  see  Nlgantba),  i. 
Gambugama,  near  Vesali,  66. 
Ga«usso«i,  a  Brahman,  167. 
G^ana,  115,  210,  212. 

—  the  four,  in  detail,  272. 

Hardy,  the  Rev.  Spence,  129,  142, 

Hatthi-gama,  near  Vesali,  66. 

Hell,  corresponding  belief  to,  among 

the  Buddhists,  17. 
Hindrances,  the  five,  182. 
Huth's   'Life   of    Buckle,'    quoted, 

164. 


Earth  rests  on  water,  45. 


Iddhi 


,  2,  40,  259. 


INDEX. 


II 


Idealists,    European   and    Buddhist, 

49. 
m/ji\ga.\a,  in  Kosala,  167. 
Incarnation  of  the  Buddha,  46,  47. 
Infinite  feelings,  the  four,  incumbent 

on  the  Buddhist,  201,  273. 
Isigih",  INIount  at  Rag-agaha,  56. 

Kakudha,  convert  at  Nadika,  16,  25. 

Kakuttha  river,  74. 

Ka-^/^ayana,  one  of  the  Six  Teachers, 

106. 
Kalandaka-nivapa,  56. 
Kalinga,   convert     at    Nadika,    25, 

26. 
Kalpa,  an  aeon,  41. 
Ka/asoka,  xvi. 

Karma,  84,  165,  214,  217,  271. 
Kassapa.     See  Purawa-Kassapa  and 

Maha-  Kassapa. 

—  a  Vedic  poet,  172. 
Ka/issabha,  convert  at  Nadika,   25, 

26. 
Koliyas  of  Ramagama,  a  clan,  132. 
Ko«ika  =  A^atasattu,  i. 
Kosambi,  a  great  city,  99. 
Ko/igama,  near  Patna,  23. 
Ku«ika  =  A^atasattu,  i. 
Kusavati,  former  name  of  Kusinara, 

100,  248. 
Kusinara,  where  the  Buddha  died, 

73,  100,  248. 
Ku/agara  Hall  at  Vesali,  59. 

A'akkavatti,  ideal  of,  xviii-xx. 
^ampa,  a  city,  99. 
A'andragupta,  xix. 
A'aiiki,  a  Brahman  of  Kosala,  167. 
-/sTapa'a  A'etiya,  40,  58. 
A'/jandava  Brahmans,  171. 
if^andoka  Brahmans,  171, 
isTijanna,  the  penalty  imposed  upon, 
112. 

—  attains  Nirva«a,  113. 

A'unda,  the  smith,  of  Pava,  70-73, 

83,84. 
A'undaka,  a  mendicant,  82,  83. 

Lalita  Vistara,  quoted,  47,  75,  139, 

209,  216,  218,  251. 
Life,  future,  virtue  inspired  by  hope 

of  is  impure,  10,  222. 
Light  of  the  world,  89. 
Li/^/^/)avis,  of  Vesali,  31,  131. 
Lineage  of  the  Buddhist  faith,  14. 
Love,  duty  of  universal,  163. 


Love,  the  true  path  to  union  with 
God,  161. 

—  how  a  Buddhist  should  love  the 

world,  201,  273, 

Maddaku/^/^Ai  at  Ra^agaha,  56. 
Maha-Kassapa,    the   great  disciple, 

126-129. 
Mahapadesa,  the  four,  66-69. 
Mahavana,  at  Vesali,  59,  60. 
iMakkhali,  one  of  the  Six  Teachers, 

106. 
Maku/a-bandhana,  shrine  of  the  JMal- 

las,  124. 
j\Ialalanklra-vatthu,  the,  xvi,  xxxii. 
Mallas  of  Kusinara,  121-135. 

—  of  Pava,  133,  135. 
Manasaka/a,  in  Kosala,  167,  168. 
Mandarava  flowers  from  heaven,  i  24. 
Mara,  41,  53. 

Max    Miiller,    Professor,    105,    180, 

246. 
Milinda,  king,  xlviii. 
Mindful    and    thoughtful,    doctrine 

of,  29,  38. 
Mirror  of  Truth,  the  so-called,  27. 
Monotheism,  164. 
Mcriyas  of  Pipphalavana,  a  clan,  1 34, 

135- 
Morris,  Dr.  Richard,  29,  221,  293. 
Muhammadanism,  163. 

Nadika,  near  Patna,  24. 
Naga  Thera,  46. 
Nagas,  the  race  of,  135,  136. 
Nalanda,  near  Rt\^agaha,  12. 
Names  (family,  tribal,  &c.),  i. 
Nanda,  king  of  INIagadha,  xix. 
Nature  of  things,  doctrine  of,  59. 
Nera/7^ara,  river,  53. 
Niga«//6a,  founder  of  the  Gains,  106. 
Nika/a,  convert  at  Nadika,  25,  26. 
^'irva«a,    the    Brethren    not   to    be 

satisfied  till  they  have  attained, 

7- 

—  perception    of,    due   to    earnest 

thought,  9. 

—  attainment  of,  dependent  on  one- 

self, 38. 

—  consists   of  the   seven  jewels  of 

the  Law,  62. 

—  is  the  rooting  out  of  lust,  bitter- 

ness, and  delusion,  84. 

—  the  Supreme  Goal  of  the  higher 

life,  1 10. 

—  how  the  gods  can  attain  to  it,  163. 


12 


THE    BUDDHIST    SUTTAS. 


Nirvana,  emancipation  of  heart  and 
mind,  218. 

—  is  the  cessation  of  the  Sawkharas, 

241. 

—  is  one  side  of  Arahatship,  243. 
Nissanka  Malla,  xlv. 
Nivarana,  hindrances,  182. 

Noble  Ones,  the,  182,  272,  295^,  298. 
Nymphs  included  under  devata,  45. 

Oldenberg,  Dr.,  xi,  139. 
Opasada  in  Kosala,  167. 
Order,  the  Buddhist,  description  of, 

27. 

Parables : — 

The  city  guard  and  the  cat,  14. 

Blind  leading  the  blind,  173. 

The  man  in  love,  175. 

The  staircase  up  to  nothing,  177. 

Praying  to  the  further  bank,i79. 

The  man  bound  on  the  bank,  1 80, 

The  man  veiled  on  the  bank,  182. 

The  skilful  musician,  201,  270. 

The  hen  and  her  chickens,  233. 
Pati/^/^a-samuppada,  209. 
Patimokkha,  quoted,  101. 

—  referred  to,  188,  210. 
Patna.     See  Pa^iliputta. 
Pa/aligama,  on  the  Ganges,  15-22. 
Pa/aliputta,    prophecy    concerning, 

XV,  18. 
Pava,  last  journey  of  the  Buddha  to, 

TO- 
Pavarika,  grove  at  Nalanda,  12. 
Penetrability  of  matter,  214. 
Pentecost,  day  of,  141. 
Pilgrimage,  the  four  places  of,  90. 
Pipphalavana,  name  of  a  place,  134. 
Pischel,  Professor,  75,  102. 
Pi/aka,  lateness  of  the  word,  67. 
Pinikas   and   the   New  Testament, 

165,  166. 
Pokkharasati,  a  Brahman,  167. 
Positions  of  mastery,  the  eight,  49, 50. 
Probation  before  entering  the  Order, 

109. 
Pubbe-nivasa-;7ana,  209,  215. 
Public  assemblies  of  a  clan,  3. 
Pukkusa,  the  young  Mallian,  75-82. 

—  name  of  a  caste,  75. 
Purawa-Kassapa,    one    of  the    Six 

Teachers,  106. 

Ra^agaha,  1-12,  56,  99. 
Ramagama,  132,  135. 


Rapti  river,  167. 

Realists,  European  and  Buddhist,  49. 
'Rebirth,  four  kinds  of,  25,  26. 
Rest  house,  public,  in  a  village,  15,  25. 
Ritualism  condemned,  10. 

—  various  kinds  of,  199. 
Robbers'  Cliff,  56. 

Sabbath  day,  the  Buddhist,  251. 

Sahaka,  a  Bhikkhu,  163. 

Sakadagamin,  25,  26. 

Saketa,  a  town,  99. 

Sakka,  king  of  the  gods,  113,142,264. 

Sakyas,  the  clan,  131. 

Sala  trees,  the  twin,  85. 

Sa/>?;a,  native  of  Nadika,  25. 

—  the  Thera,  164. 
Samadhi,  11,  145. 
Sama?7a-brahmans,  105. 
Samson  and  sun-myths,  245. 
Sawgharakkhita  Thera,  story  of,  46. 
Sawkharas,  the  Confections,  242. 
Sawzya^anas,  the  ten,  222.  ■ 
Santuttha,  convert  at  Nadika,  25.          1 
Sa%aya,  one  of  the  Six  Teachers, 

106. 
Sa;7;7a,  sevenfold,  9. 
SappasoWika  Cave  at  Ra^agaha,  56. 
Sarandada,  name  of  a  shrine,  4,  40. 
Sariputta,  i,  12-14. 
Satippa^/Mna,  14,  29,  38. 
Sattambaka  ATetiya,  40. 
Sattapawwi  Cave  at  Ra^agaha,  56. 
Savatthi,  on  the  Rapti,  99,  167,  168. 
Senart's  'Legende  du  Bouddha,'  xix, 

245. 
Service  Hall,  5,  60. 
Service,   religious,   how    conducted 

among  Buddhists,  16-18. 
Seven  classes  of  gods,  154. 
Seven  conditions  of  welfare,  2-7. 
Seven  jewels  of  the  Law,  29,  61-63. 
Seven    sacred   places  at    Ra^i-agaha, 

56,  57. 
Seven  sacred  places  at  Vesali,  40,  58. 
Seven  Treasures  of  a  king  of  kings, 

63,  251. 
Seven  wondrous  gems,  249. 
Sevenfold  higher  wisdom,  9,  14,  211. 
Shows  of  various  kinds,  192. 
Silas,  the  three,  188-200. 
Sitavana,  grove,  56. 
Sorrow,  cause  of,  &c.,  23,  24. 
Soul,  early  Buddhist  doctrine  as  to, 

162,  165,  299. 
Spells,  196,  199. 


INDEX. 


313 


Spirits.     See  Devata. 

Spiritualism,  208. 

Storehouse  of  waters   beneath    the 

earth,  130. 
Subhadda,  the  barber,  xi,  127. 
—  the  last  convert,  103-111. 
- —  convert  at  Nadika,  25,  26. 
Subhadda,  the  Queen  of  Glory,  240, 

241,  276. 
Subhuti  Unnanse,  xxxi. 
Sudatta,  convert  at  Nadika,  25. 
Su^ata,  convert  at  Nadika,  25. 
Sukhavativyuha,  quoted,  246,  249. 
Sunidha,  minister,  18,  19,  21. 
Sun-myths,  244,  245. 
Susunaga,  xvi. 

Tapoda,  grove  at  Ra^agaha,  56. 
Taranatha,  quoted,  xix. 
Tarukkha,  a  Brahman,  167. 
Tavatiwsa  angels,  18,  32. 
Tevi^^^a-vay^/^,6agotta  Sutta,  159,  209. 
Textile  fabrics  of  various  kinds,  193. 
Theism,  163. 
Thirst,  or  craving.     See  the  Noble 

Truths. 
Thirty-Three,  the  Great.     See  Ta- 

vatiwsa. 
Thunder-cloud,  name   of  the  sun- 

^horse,  255,  274. 
Thijpa.     See  Dagaba. 
Tittiriya  Brahmans,  171. 
Todeyya,  a  Brahman,  167. 
Tope.     See  Dagaba. 
Transfiguration  of  the  Buddha,  82. 
Truth,  nature  of  the  Buddhist,  27. 
Truths,   the    Four    Noble,    23,    24, 

148-150. 
Tudigama,  in  Kosala,  168. 
Tuttha,  convert  at  Nadika,  25,  26. 

Udena  A^'etiya,  40. 
Ukka/z/ja,  in  Kosala,  168. 
Upatissa  =  Sariputta,  i. 
Upava«a,  a  mendicant,  87. 
Upavattana,  at  Kusinara,  85. 


Uposatha,  the  Sabbath  day,  251. 

—  name  of  the  solar  elephant,  254. 
Uttara-sisakaw,  85. 

Va^j'ians,  1-4. 

Valahaka,  name   of  the   sun-horse, 

255,  274. 
Vamadeva,  Vedic  poet,  172. 
Vamaka,  Vedic  poet,  172. 
Vanishing  away,  21,  22,  118. 
Vase«/^a,  a  young   Brahman,  168- 

203. 

—  a  Vedic  poet,  172. 

Vase^^>6as,  epithet  of  the  Mallas,  121. 
Vassa,  season  of,  34. 
Vassakara,  Brahman,  2-4,  18,  19,  21. 
Vebhara  INIount,  at  Ra^agaha,  56. 
Vedehi-putto,  i. 

Vedic  images  adopted  by  the  Bud- 
dhists, 141,  245. 
Vedic  poets,  172. 
Ve/uriya,  a  kind  of  gem,  256. 
Vesali,  xvi,  28,  40,  58,  64. 
Vessamitta,  a  Vedic  poet,  172. 
\etbad\pa.,  a  Brahman  village,  132. 
Videha,  i. 

Vimokkha,  the  eight,  51,  52,  213. 
Virtue,  description  of  Buddhist,  10. 
Vissakamma,  the  god  (Vulcan),  265. 
Vulture's  Peak,  i,  55. 

Wheel  of  the  Law,  140,  141,  153. 
Wisdom,  the  sevenfold  higher,  9. 
• —  its  details,  306. 

—  possessed  by  the  Buddhas,  14. 
Witchcraft,  208. 

Women,  43,  53,  91,  98,  103,  257. 
Word  of  the  Buddhas  enduring  for 

ever,  233. 
Writing,  introduction  of  into  India, 

xxii. 

Yamataggi,  a  Vedic  poet,  172. 
Yatramulle  Unnanse,  xxxi. 

Zoysa,  ^ludaliyar  de,  xxxi. 


ADDENDA    ET    CORRIGENDA. 


Maha-parinibbana  Sutta  I,  23,  24,  The  'nobles'  (khattiyas) 
should  come  before  the  '  Brahmans,' as  in  III,  21,  and  in  the 
Tevi_§-^a  Sutta  I,  19.  The  sentiment  of  I,  24  recurs  in  a  passage 
given  by  Mr.  Beal  from  the  Chinese  in  the  '  Indian  Antiquary,' 
IV,  96. 

—  II,  31.     'Went  out  from  the  monastery'  (vihara).     There  is  no 

mention  of  a  vihara  in  the  previous  sections.  The  following  con- 
versation seems  therefore  to  have  been  originally  recorded  in 
some  other  connection. 

—  Ill,  20.     Add  at  the  end,  'These,  Ananda,  are  the   eight   causes, 

proximate  and  remote,  of  the  appearance  of  a  mighty  earth- 
quake.' 

—  V,  10  (note  p.  88).     The  passage  here  quoted  from  Buddhaghosa, 

about  angels  on  the  point  of  a  gimlet,  recurs  in  the  Anguttara 
Nikaya,  Duka  Nipata. 

—  V,  52.    The  words  'who  was  not  a  believer'  should  be  in  brackets. 

They  are  inserted  to  give  the  full  force  of  the  word  paribba^ako, 
as  the  translation  '  mendicant '  might  convey  the  impression  that 
Subhadda  was  a  Buddhist  mendicant. 

—  \T,  26.     Compare  Gataka  I,  60,  line  17. 


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Payne  [E.  J.,  ALA.).     A   History  of  the    Uiiitcd  States   of 

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Oxford,  under  the  superintendence  of  G.  W.  Kitchin,  D.D.,  and  C.  W.  Eoase, 
M.A.     1S75.   6  vols.  8vo.  3/.  3^. 

Rawlinson  {George,  M.A.).     A  Manual  of  Ajicicnt  History. 

Second  Edition.   Demy  8vo,  14J. 

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Stuhbs  (  W.,  D.D.).     The  Constitutional  History  of  England, 

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Wellington.     A  Selection  from  the  Despatches,  Treaties,  and 

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Holland  {T.  E.,  D.C.L.).     The  Elements   of  Jurisprudence. 

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CLARENDON  PRESS,    OXFORD.  31 

IX.    MENTAL    AND    MORAL    PHILOSOPHY,   &c. 

Bacon's  Novum  Organum.     Edited,  with  English  Notes,  by 
G.  W.  Kitchin,  D.D.     1855.     8vo.  9^.  Cv/. 

Translated  by  G.  W.  Kitchin,  D.D.     1855.  8vo.  f^s.  6d. 

Berkeley.     The    Works   of  George   Berkeley,   D.D.,   formerly 

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With  Prefaces,  Annotations,  and  an  Account  of  his  Life  and  Philosophy, 
by  Alexander  Campbell  Fraser,  M.A.     4  vols.     iSyi.     8vo.  2I.  iSs. 
The  Life,  Letters,  &c.     i  vol.     i<Ss. 

Selections  from.     With    an    Introduction    and    Notes. 

For  the  use  of  Students  in  the  Universities.     By  Alexander  Campbell  Fraser, 
LL.D.     Second  Edition.     Crown  8vo.  75.  dd. 

Danson  [jf.  T.).     The  Wealth  of  HonseJiolds.     Crown  8vo.  5^-. 
Fowler  ( T.,  M.A.).    The  Elements  of  Deductive  Logic,  designed 

mainly  for  the  use  of  Junior  Students  in  the  Universities.     Eighth  Edition, 
with  a  Collection  of  Examples.    Extra  fcap.  8vo,  3^.  dd. 

TJie  Elements  of  Inductive  Logic,  designed  mainly  for 

the  use  of  Students  in  the  Universities.   Fourth  Edition.   Extra  fcap.  8vo.  6f. 
Edited  by  T.  FOWIjER,  M.A. 

Bacon.     Novum  Organum.     With    Introduction,   Notes,   &c. 

1878.     8vo.  14J. 

Locke's    Condudt    of  the    Under standittg.      Second    Edition. 

Extra  fcap.  8vo.  2j, 

Green  {T.  H.,  M.A.).     Prolegomena   to   Ethics.      Edited   by 

A.  C.  Bradley,  M.A.     Demy  8vo.  12^.  6d. 

Hegel.  The  Logic  of  Hegel ;  translated  from  the  Encyclo- 
paedia of  the  Philosophical  Sciences.  With  Prolegomena  by  William 
Wallace,  M.A.     1874.    8vo.  14.?. 

Lotze's  Logic,  in  Three  Books ;  of  Thought,  of  Investigation, 

and  of  Knowledge.     English  Translation;   Edited  by  B.  Bosanquet,  M.A., 
Fellow  of  University  College,  Oxford.  Svo.  cloth,  12s.  6d. 

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and    Psychology.      English   TransLation ;    Edited   by   B.   Bosanquet,    M.A. 
Svo.  cloth,  1 2s.  6d. 

Marti?ieau  {James,  D.D.).     Types  of  Ethical  Theory.-    2  vols. 

8vo.   24J. 

Rogersiff.E.  Thorold,M.A.).  A  Manual  of  Political  Eco/iomy, 

for  the  use  of  Schools.     Third  Edition.     Extra  fcap.  Svo.  4J.  6d. 

Smith's  Wealth  of  Nations.  A  new  Edition,  with  Notes,  by 
J.  E.  Thorold  Rogers.  M.A.     2  vols.  Svo.     1880.  21J. 

Wilson  (y.  M.,  B.D.),  and  T.  Fowler,  M.A.     The  Principles 

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32  CLARENDON  PRESS,  OXFORD. 

X.    ART,  &c. 

HtillaJi  {Johii).      The   Cultivation    of   the    Speaking    Voice. 

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O  use  ley  {Sir  F.  A.  Gore,  Bart.).     A    Treatise  on  Harmony. 

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■ A   Treatise  on  Counterpoint,  Canon,  and  Fugue,  based 

upon  that  of  Cherubini.     Second  Edition.    4to.  ids. 

A   Treatise  on  Miisieal  Form  and  General  Composition. 


Second  Edition.  4to.  loj. 

Robinson  {J.  C.,  F.S.A.).   A  Critical  Aecoujit  of  the  Dratvings 

by  ]\Iichcl  Angela  and  Raffaello  in  the  University  Galleries,  Oxford.     1870. 
Crown  8vo.  4^. 

Ruskin  {John,  M.A.).    A  Course  of  Lectures  on  Art,  delivered 

before  the  University  of  Oxford  in  Hilary  Term,  1870.     8vo.  ds. 

Trouthcck  [J.,  M.A.)  and R.  F.  Dale,  M.A.     A  Music  Primer 

(for  Schools).     Second  Edition.     Crown  8 vo.  is.Gd. 

Tyrwhitt  {R.  St.  J.,  M.A.).     A   Handbook  of  Pictorial  Art. 

With  coloured  Illustrations,  Photographs,  and  a  chapter  on  Perspective  by 
A.  Macdonald.    Second  Edition.     187.;.     8vo.  half  morocco,  i8j. 

Vaux  (  W.  S.  W.,  M.A.).      Catalogue  of  the  Castcllani  Collec- 
tion of  Antiquities  in  the  University  Galleries,  Oxford.     Crown  8vo.  i.f. 


The  Oxford  Bible  for  Teachers,  containing  supplemen- 
tary Helps  to  the  Study  of  the  Bible,  including  Summaries 
of  the  several  Books,  with  copious  Explanatory  Notes  and  Tables 
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Lands;  with  a  complete  Index  of  Subjects,  a  Concordance,  a  Diction- 
ary of  Proper  Names,  and  a  series  of  Maps.  Prices  in  various  sizes 
and  bindings  from  is.  to  2/.  5^. 


Helps   to   the   Study   of   the  Bible,    taken   from    the 

Oxford  Bible  for  Teachers,  comprising  Summaries  of  the 
several  Books,  with  copious  Explanatory  Notes  and  Tables  illus- 
trative of  Scripture  History  and  the  Characteristics  of  Bible  Lands  ; 
with  a  complete  Index  of  Subjects,  a  Concordance,  a  Dictionary 
of  Proper  Names,  and  a  series  of  Maps.  Crown  8vo.  cloth,  3^.  6d. ; 
l6mo.  cloth,  IS. 

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